1. Hebrew Bible, Song of Songs, 1.7, 3.1-3.4, 4.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Michal, daughter of Saul • Naḥmanides, Nakdaimon ben Gurion, daughter of • Tisha bAv lectionary cycle, daughter of Zion in • Zion, daughter of • daughters of Jerusalem
Found in books: Kaplan (2015) 82, 83, 161, 186; Stern (2004) 124; Zawanowska and Wilk (2022) 384
1.7. הַגִּידָה לִּי שֶׁאָהֲבָה נַפְשִׁי אֵיכָה תִרְעֶה אֵיכָה תַּרְבִּיץ בַּצָּהֳרָיִם שַׁלָּמָה אֶהְיֶה כְּעֹטְיָה עַל עֶדְרֵי חֲבֵרֶיךָ׃
3.1. עַל־מִשְׁכָּבִי בַּלֵּילוֹת בִּקַּשְׁתִּי אֵת שֶׁאָהֲבָה נַפְשִׁי בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו׃
3.1. עַמּוּדָיו עָשָׂה כֶסֶף רְפִידָתוֹ זָהָב מֶרְכָּבוֹ אַרְגָּמָן תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלִָם׃ 3.2. אָקוּמָה נָּא וַאֲסוֹבְבָה בָעִיר בַּשְּׁוָקִים וּבָרְחֹבוֹת אֲבַקְשָׁה אֵת שֶׁאָהֲבָה נַפְשִׁי בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו׃ 3.3. מְצָאוּנִי הַשֹּׁמְרִים הַסֹּבְבִים בָּעִיר אֵת שֶׁאָהֲבָה נַפְשִׁי רְאִיתֶם׃ 3.4. כִּמְעַט שֶׁעָבַרְתִּי מֵהֶם עַד שֶׁמָּצָאתִי אֵת שֶׁאָהֲבָה נַפְשִׁי אֲחַזְתִּיו וְלֹא אַרְפֶּנּוּ עַד־שֶׁהֲבֵיאתִיו אֶל־בֵּית אִמִּי וְאֶל־חֶדֶר הוֹרָתִי׃
4.8. אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן מִמְּעֹנוֹת אֲרָיוֹת מֵהַרְרֵי נְמֵרִים׃''. None | 1.7. Tell me, O thou whom my soul loveth, Where thou feedest, where thou makest thy flock to rest at noon; For why should I be as one that veileth herself Beside the flocks of thy companions?
3.1. By night on my bed I sought him whom my soul loveth; I sought him, but I found him not. 3.2. ’I will rise now, and go about the city, In the streets and in the broad ways, I will seek him whom my soul loveth.’ I sought him, but I found him not. 3.3. The watchmen that go about the city found me: ‘Saw ye him whom my soul loveth?’ 3.4. Scarce had I passed from them, When I found him whom my soul loveth: I held him, and would not let him go, Until I had brought him into my mother’s house, And into the chamber of her that conceived me.
4.8. Come with me from Lebanon, my bride, With me from Lebanon; Look from the top of Amana, From the top of Senir and Hermon, From the lions’dens, From the mountains of the leopards.''. None |
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2. Hebrew Bible, Deuteronomy, 18.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Woman/Women, Daughters of Men/Women of the Earth • passing sons and daughter in fire
Found in books: Bezzel and Pfeiffer (2021) 64; Stuckenbruck (2007) 276
18.11. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃''. None | 18.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer.''. None |
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3. Hebrew Bible, Exodus, 2.5, 2.7-2.9, 15.2, 15.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Job, daughters of • Pharaoh, daughter of • Pharaoh’s daughter • daughters of Jerusalem
Found in books: Bloch (2022) 56; Gera (2014) 271, 297, 451; Gray (2021) 85; Kaplan (2015) 27, 142
2.5. וַתֵּרֶד בַּת־פַּרְעֹה לִרְחֹץ עַל־הַיְאֹר וְנַעֲרֹתֶיהָ הֹלְכֹת עַל־יַד הַיְאֹר וַתֵּרֶא אֶת־הַתֵּבָה בְּתוֹךְ הַסּוּף וַתִּשְׁלַח אֶת־אֲמָתָהּ וַתִּקָּחֶהָ
2.7. וַתֹּאמֶר אֲחֹתוֹ אֶל־בַּת־פַּרְעֹה הַאֵלֵךְ וְקָרָאתִי לָךְ אִשָּׁה מֵינֶקֶת מִן הָעִבְרִיֹּת וְתֵינִק לָךְ אֶת־הַיָּלֶד׃ 2.8. וַתֹּאמֶר־לָהּ בַּת־פַּרְעֹה לֵכִי וַתֵּלֶךְ הָעַלְמָה וַתִּקְרָא אֶת־אֵם הַיָּלֶד׃ 2.9. וַתֹּאמֶר לָהּ בַּת־פַּרְעֹה הֵילִיכִי אֶת־הַיֶּלֶד הַזֶּה וְהֵינִקִהוּ לִי וַאֲנִי אֶתֵּן אֶת־שְׂכָרֵךְ וַתִּקַּח הָאִשָּׁה הַיֶּלֶד וַתְּנִיקֵהוּ׃
15.2. וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃
15.2. עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃
15.11. מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃''. None | 2.5. And the daughter of Pharaoh came down to bathe in the river; and her maidens walked along by the river-side; and she saw the ark among the flags, and sent her handmaid to fetch it.
2.7. Then said his sister to Pharaoh’s daughter: ‘Shall I go and call thee a nurse of the Hebrew women, that she may nurse the child for thee?’ 2.8. And Pharaoh’s daughter said to her: ‘Go.’ And the maiden went and called the child’s mother. 2.9. And Pharaoh’s daughter said unto her: ‘Take this child away, and nurse it for me, and I will give thee thy wages.’ And the woman took the child, and nursed it.
15.2. The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him.
15.11. Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?''. None |
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4. Hebrew Bible, Genesis, 16.1, 19.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Daughter • Job, daughters of • Lot, daughters of • Lot, other daughters of • Michal, daughter of Saul • Pharaoh, daughter of • Tamar (daughter-in-law of Judah) • Tamar, Judah’s daughter in law • Tamar, daughter of David, • betrothed, Lots daughters • virgin, Lots daughters
Found in books: Avery Peck et al. (2014) 205; Bay (2022) 213; Gera (2014) 271, 297, 319, 377; Monnickendam (2020) 61, 93, 97, 112; Zawanowska and Wilk (2022) 519
16.1. וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ וְלָהּ שִׁפְחָה מִצְרִית וּשְׁמָהּ הָגָר׃
16.1. וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה הַרְבָּה אַרְבֶּה אֶת־זַרְעֵךְ וְלֹא יִסָּפֵר מֵרֹב׃
19.14. וַיֵּצֵא לוֹט וַיְדַבֵּר אֶל־חֲתָנָיו לֹקְחֵי בְנֹתָיו וַיֹּאמֶר קוּמוּ צְּאוּ מִן־הַמָּקוֹם הַזֶּה כִּי־מַשְׁחִית יְהוָה אֶת־הָעִיר וַיְהִי כִמְצַחֵק בְּעֵינֵי חֲתָנָיו׃' '. None | 16.1. Now Sarai Abram’s wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar.
19.14. And Lot went out, and spoke unto his sons-in-law, who married his daughters, and said: ‘Up, get you out of this place; for the LORD will destroy the city.’ But he seemed unto his sons-in-law as one that jested.' '. None |
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5. Hebrew Bible, Numbers, 5.28 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Daughter • Pharaoh, daughter of • fornication, priests daughter • priest, daughter of
Found in books: Avery Peck et al. (2014) 205; Monnickendam (2020) 176
5.28. וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃''. None | 5.28. And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed.''. None |
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6. Hebrew Bible, Proverbs, 31.30 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Daughter of Ben Kalba Sabua • daughters of Jerusalem
Found in books: Kaplan (2015) 67, 68; Kosman (2012) 105
| 31.30. Grace is deceitful, and beauty is vain; But a woman that feareth the LORD, she shall be praised.''. None |
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7. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Michal, daughter of Saul • passing sons and daughter in fire
Found in books: Bezzel and Pfeiffer (2021) 64; Zawanowska and Wilk (2022) 384
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8. Hebrew Bible, 1 Kings, 11.1-11.10, 11.13, 17.13 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hegetorides’ daughter • Lot, daughters of • Pharaohs daughter (wife of Solomon), biblical record concerning • Pharaohs daughter (wife of Solomon), reason for separation from city of David • Solomon, evolution of condemnation about marriage to daughter of Pharaoh • Solomon, evolution of condemnation about marriage to daughter of Pharaoh, c) Solomons polygamy condemned • Solomon, evolution of condemnation about marriage to daughter of Pharaoh, d) Solomons intermarriage condemned • Tamar (daughter-in-law of Judah) • Tamar, Judah’s daughter in law • intermarriage, evolution of tradition about foreign wives, a) marriage to Pharaohs daughter as glorious achievement • intermarriage, evolution of tradition about foreign wives, e)Pharaohs daughter one of those who led Solomon astray
Found in books: Cohen (2010) 372, 375, 376, 377, 387; Gera (2014) 348, 377; Monnickendam (2020) 215
11.1. וְהַמֶּלֶךְ שְׁלֹמֹה אָהַב נָשִׁים נָכְרִיּוֹת רַבּוֹת וְאֶת־בַּת־פַּרְעֹה מוֹאֲבִיּוֹת עַמֳּנִיּוֹת אֲדֹמִיֹּת צֵדְנִיֹּת חִתִּיֹּת׃
11.1. וְצִוָּה אֵלָיו עַל־הַדָּבָר הַזֶּה לְבִלְתִּי־לֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא שָׁמַר אֵת אֲשֶׁר־צִוָּה יְהוָה׃ 11.2. וַתֵּלֶד לוֹ אֲחוֹת תַּחְפְּנֵיס אֵת גְּנֻבַת בְּנוֹ וַתִּגְמְלֵהוּ תַחְפְּנֵס בְּתוֹךְ בֵּית פַּרְעֹה וַיְהִי גְנֻבַת בֵּית פַּרְעֹה בְּתוֹךְ בְּנֵי פַרְעֹה׃ 11.2. מִן־הַגּוֹיִם אֲשֶׁר אָמַר־יְהוָה אֶל־בְּנֵי יִשְׂרָאֵל לֹא־תָבֹאוּ בָהֶם וְהֵם לֹא־יָבֹאוּ בָכֶם אָכֵן יַטּוּ אֶת־לְבַבְכֶם אַחֲרֵי אֱלֹהֵיהֶם בָּהֶם דָּבַק שְׁלֹמֹה לְאַהֲבָה׃ 11.3. וַיְהִי־לוֹ נָשִׁים שָׂרוֹת שְׁבַע מֵאוֹת וּפִלַגְשִׁים שְׁלֹשׁ מֵאוֹת וַיַּטּוּ נָשָׁיו אֶת־לִבּוֹ׃ 11.3. וַיִּתְפֹּשׂ אֲחִיָּה בַּשַּׂלְמָה הַחֲדָשָׁה אֲשֶׁר עָלָיו וַיִּקְרָעֶהָ שְׁנֵים עָשָׂר קְרָעִים׃ 11.4. וַיְבַקֵּשׁ שְׁלֹמֹה לְהָמִית אֶת־יָרָבְעָם וַיָּקָם יָרָבְעָם וַיִּבְרַח מִצְרַיִם אֶל־שִׁישַׁק מֶלֶךְ־מִצְרַיִם וַיְהִי בְמִצְרַיִם עַד־מוֹת שְׁלֹמֹה׃ 11.4. וַיְהִי לְעֵת זִקְנַת שְׁלֹמֹה נָשָׁיו הִטּוּ אֶת־לְבָבוֹ אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא־הָיָה לְבָבוֹ שָׁלֵם עִם־יְהוָה אֱלֹהָיו כִּלְבַב דָּוִיד אָבִיו׃ 11.5. וַיֵּלֶךְ שְׁלֹמֹה אַחֲרֵי עַשְׁתֹּרֶת אֱלֹהֵי צִדֹנִים וְאַחֲרֵי מִלְכֹּם שִׁקֻּץ עַמֹּנִים׃ 11.6. וַיַּעַשׂ שְׁלֹמֹה הָרַע בְּעֵינֵי יְהוָה וְלֹא מִלֵּא אַחֲרֵי יְהוָה כְּדָוִד אָבִיו׃ 11.7. אָז יִבְנֶה שְׁלֹמֹה בָּמָה לִכְמוֹשׁ שִׁקֻּץ מוֹאָב בָּהָר אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִָם וּלְמֹלֶךְ שִׁקֻּץ בְּנֵי עַמּוֹן׃ 11.8. וְכֵן עָשָׂה לְכָל־נָשָׁיו הַנָּכְרִיּוֹת מַקְטִירוֹת וּמְזַבְּחוֹת לֵאלֹהֵיהֶן׃ 11.9. וַיִּתְאַנַּף יְהוָה בִּשְׁלֹמֹה כִּי־נָטָה לְבָבוֹ מֵעִם יְהוָה אֱלֹהֵי יִשְׂרָאֵל הַנִּרְאָה אֵלָיו פַּעֲמָיִם׃' '
11.13. רַק אֶת־כָּל־הַמַּמְלָכָה לֹא אֶקְרָע שֵׁבֶט אֶחָד אֶתֵּן לִבְנֶךָ לְמַעַן דָּוִד עַבְדִּי וּלְמַעַן יְרוּשָׁלִַם אֲשֶׁר בָּחָרְתִּי׃
17.13. וַיֹּאמֶר אֵלֶיהָ אֵלִיָּהוּ אַל־תִּירְאִי בֹּאִי עֲשִׂי כִדְבָרֵךְ אַךְ עֲשִׂי־לִי מִשָּׁם עֻגָה קְטַנָּה בָרִאשֹׁנָה וְהוֹצֵאתְ לִי וְלָךְ וְלִבְנֵךְ תַּעֲשִׂי בָּאַחֲרֹנָה׃''. None | 11.1. Now king Solomon loved many foreign women, besides the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites; 11.2. of the nations concerning which the LORD said unto the children of Israel: ‘Ye shall not go among them, neither shall they come among you; for surely they will turn away your heart after their gods’; Solomon did cleave unto these in love. 11.3. And he had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart. 11.4. For it came to pass, when Solomon was old, that his wives turned away his heart after other gods; and his heart was not whole with the LORD his God, as was the heart of David his father. 11.5. For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the detestation of the Ammonites. 11.6. And Solomon did that which was evil in the sight of the LORD, and went not fully after the LORD, as did David his father. 11.7. Then did Solomon build a high place for Chemosh the detestation of Moab, in the mount that is before Jerusalem, and for Molech the detestation of the children of Ammon. 11.8. And so did he for all his foreign wives, who offered and sacrificed unto their gods. 11.9. And the LORD was angry with Solomon, because his heart was turned away from the LORD, the God of Israel, who had appeared unto him twice,
11.10. and had commanded him concerning this thing, that he should not go after other gods; but he kept not that which the LORD commanded.
11.13. Howbeit I will not rend away all the kingdom; but I will give one tribe to thy son; for David My servant’s sake, and for Jerusalem’s sake which I have chosen.’
17.13. And Elijah said unto her: ‘Fear not; go and do as thou hast said; but make me thereof a little cake first, and bring it forth unto me, and afterward make for thee and for thy son.''. None |
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9. Hebrew Bible, 1 Samuel, 1.7-1.11, 18.6-18.7, 19.17, 21.5-21.6, 25.20, 25.24, 25.42, 28.8, 28.13, 28.17, 29.5 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Daughter • Hegetorides’ daughter • Jephthah, daughter of • Michal, daughter of Saul • Pharaoh, daughter of • Pharaohs daughter (wife of Solomon), reason for separation from city of David • Tamar, Judah’s daughter in law
Found in books: Avery Peck et al. (2014) 56; Cohen (2010) 387, 388; Gera (2014) 264, 271, 273, 275, 292, 319, 328, 348, 443; Zawanowska and Wilk (2022) 379, 428, 519, 527, 530, 533, 565, 568, 569, 571, 575
1.7. וְכֵן יַעֲשֶׂה שָׁנָה בְשָׁנָה מִדֵּי עֲלֹתָהּ בְּבֵית יְהוָה כֵּן תַּכְעִסֶנָּה וַתִּבְכֶּה וְלֹא תֹאכַל׃ 1.8. וַיֹּאמֶר לָהּ אֶלְקָנָה אִישָׁהּ חַנָּה לָמֶה תִבְכִּי וְלָמֶה לֹא תֹאכְלִי וְלָמֶה יֵרַע לְבָבֵךְ הֲלוֹא אָנֹכִי טוֹב לָךְ מֵעֲשָׂרָה בָּנִים׃ 1.9. וַתָּקָם חַנָּה אַחֲרֵי אָכְלָה בְשִׁלֹה וְאַחֲרֵי שָׁתֹה וְעֵלִי הַכֹּהֵן יֹשֵׁב עַל־הַכִּסֵּא עַל־מְזוּזַת הֵיכַל יְהוָה׃' '1.11. וַתִּדֹּר נֶדֶר וַתֹּאמַר יְהוָה צְבָאוֹת אִם־רָאֹה תִרְאֶה בָּעֳנִי אֲמָתֶךָ וּזְכַרְתַּנִי וְלֹא־תִשְׁכַּח אֶת־אֲמָתֶךָ וְנָתַתָּה לַאֲמָתְךָ זֶרַע אֲנָשִׁים וּנְתַתִּיו לַיהוָה כָּל־יְמֵי חַיָּיו וּמוֹרָה לֹא־יַעֲלֶה עַל־רֹאשׁוֹ׃
18.6. וַיְהִי בְּבוֹאָם בְּשׁוּב דָּוִד מֵהַכּוֹת אֶת־הַפְּלִשְׁתִּי וַתֵּצֶאנָה הַנָּשִׁים מִכָּל־עָרֵי יִשְׂרָאֵל לשור לָשִׁיר וְהַמְּחֹלוֹת לִקְרַאת שָׁאוּל הַמֶּלֶךְ בְּתֻפִּים בְּשִׂמְחָה וּבְשָׁלִשִׁים׃ 18.7. וַתַּעֲנֶינָה הַנָּשִׁים הַמְשַׂחֲקוֹת וַתֹּאמַרְןָ הִכָּה שָׁאוּל באלפו בַּאֲלָפָיו וְדָוִד בְּרִבְבֹתָיו׃
19.17. וַיֹּאמֶר שָׁאוּל אֶל־מִיכַל לָמָּה כָּכָה רִמִּיתִנִי וַתְּשַׁלְּחִי אֶת־אֹיְבִי וַיִּמָּלֵט וַתֹּאמֶר מִיכַל אֶל־שָׁאוּל הוּא־אָמַר אֵלַי שַׁלְּחִנִי לָמָה אֲמִיתֵךְ׃
21.5. וַיַּעַן הַכֹּהֵן אֶת־דָּוִד וַיֹּאמֶר אֵין־לֶחֶם חֹל אֶל־תַּחַת יָדִי כִּי־אִם־לֶחֶם קֹדֶשׁ יֵשׁ אִם־נִשְׁמְרוּ הַנְּעָרִים אַךְ מֵאִשָּׁה׃ 21.6. וַיַּעַן דָּוִד אֶת־הַכֹּהֵן וַיֹּאמֶר לוֹ כִּי אִם־אִשָּׁה עֲצֻרָה־לָנוּ כִּתְמוֹל שִׁלְשֹׁם בְּצֵאתִי וַיִּהְיוּ כְלֵי־הַנְּעָרִים קֹדֶשׁ וְהוּא דֶּרֶךְ חֹל וְאַף כִּי הַיּוֹם יִקְדַּשׁ בַּכֶּלִי׃
25.24. וַתִּפֹּל עַל־רַגְלָיו וַתֹּאמֶר בִּי־אֲנִי אֲדֹנִי הֶעָוֺן וּתְדַבֶּר־נָא אֲמָתְךָ בְּאָזְנֶיךָ וּשְׁמַע אֵת דִּבְרֵי אֲמָתֶךָ׃
25.42. וַתְּמַהֵר וַתָּקָם אֲבִיגַיִל וַתִּרְכַּב עַל־הַחֲמוֹר וְחָמֵשׁ נַעֲרֹתֶיהָ הַהֹלְכוֹת לְרַגְלָהּ וַתֵּלֶךְ אַחֲרֵי מַלְאֲכֵי דָוִד וַתְּהִי־לוֹ לְאִשָּׁה׃
28.8. וַיִּתְחַפֵּשׂ שָׁאוּל וַיִּלְבַּשׁ בְּגָדִים אֲחֵרִים וַיֵּלֶךְ הוּא וּשְׁנֵי אֲנָשִׁים עִמּוֹ וַיָּבֹאוּ אֶל־הָאִשָּׁה לָיְלָה וַיֹּאמֶר קסומי־קָסֳמִי־ נָא לִי בָּאוֹב וְהַעֲלִי לִי אֵת אֲשֶׁר־אֹמַר אֵלָיִךְ׃
28.13. וַיֹּאמֶר לָהּ הַמֶּלֶךְ אַל־תִּירְאִי כִּי מָה רָאִית וַתֹּאמֶר הָאִשָּׁה אֶל־שָׁאוּל אֱלֹהִים רָאִיתִי עֹלִים מִן־הָאָרֶץ׃
28.17. וַיַּעַשׂ יְהוָה לוֹ כַּאֲשֶׁר דִּבֶּר בְּיָדִי וַיִּקְרַע יְהוָה אֶת־הַמַּמְלָכָה מִיָּדֶךָ וַיִּתְּנָהּ לְרֵעֲךָ לְדָוִד׃
29.5. הֲלוֹא־זֶה דָוִד אֲשֶׁר יַעֲנוּ־לוֹ בַּמְּחֹלוֹת לֵאמֹר הִכָּה שָׁאוּל בַּאֲלָפָיו וְדָוִד ברבבתו בְּרִבְבֹתָיו׃''. None | 1.7. And as he did so year by year, when she went up to the house of the Lord, so she provoked her; therefore she wept, and did not eat. 1.8. Then Elqana her husband said to her, Ĥanna, why dost thou weep? and why dost thou not eat? and why is thy heart grieved? am I not better to thee than ten sons? 1.9. So Ĥanna rose up after they had eaten in Shilo, and after they had drunk. Now ῾Eli the priest sat upon a seat by the gate post of the temple of the Lord. 1.10. And she was in bitterness of soul, and prayed to the Lord, and wept bitterly. 1.11. And she vowed a vow, and said, O Lord of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give to Thy handmaid a man child, then I will give him to the Lord all the days of his life, and no razor shall come upon his head.
18.6. And it came to pass on their return, when David returned from slaying the Pelishtian, that the women came out of all the cities of Yisra᾽el, singing and dancing, to meet king Sha᾽ul, with timbrels, and a joyful song, and with lutes. 18.7. And the women answered one another as they danced, and said, Sha᾽ul has slain his thousands, and David his ten thousands.
19.17. And Sha᾽ul said to Mikhal, Why hast thou deceived me so, and sent away my enemy, that he is escaped? And Mikhal answered Sha᾽ul, He said to me, Let me go; why should I kill thee?
21.5. And the priest answered David, and said, There is no common bread in my hand, but there is hallowed bread; if the young men have kept themselves at least from women. 21.6. And David answered the priest, and said to him, of a truth women have been kept from us as always when I am on a journey, and the vessels of the young men are holy, (although it is a common journey,) how much more today when there will be hallowed bread in their vessel.
25.20. And it was so, as she rode on the ass, that she came down by the covert of the hill, and, behold, David and his men came down against her; and she met them.
25.24. and fell at his feet, and said, Upon me, my lord, upon me let this iniquity be: and let thy handmaid, I pray thee, speak in thy ears, and hear the words of thy handmaid.
25.42. And Avigayil hastened, and arose, and rode upon an ass, with five girls of hers that went after her; and she went after the messengers of David, and became his wife.
28.8. And Sha᾽ul disguised himself, and put on other clothes, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine for me by means of the familiar spirit, and bring him up for me, whom I shall name to thee.
28.13. And the king said to her, Be not afraid: for what sawest thou? And the woman said to Sha᾽ul, I saw a godlike man ascending out of the earth.
28.17. And the Lord has done for himself, as he spoke by me: for the Lord has rent the kingdom out of thy hand, and given it to thy neighbour, to David:
29.5. Is not this David, of whom they sang one to another in dances, saying, Sha᾽ul has slain his thousands, and David his ten thousands?' '. None |
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10. Hebrew Bible, 2 Samuel, 1.12, 6.16-6.17, 6.20, 11.2, 11.5, 12.1, 12.16-12.23, 13.1-13.22, 15.7-15.14, 15.24-15.33, 24.18, 24.24-24.25 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Jephthah, daughter of • Michal, daughter of Saul • Pharaohs daughter (wife of Solomon), reason for separation from city of David • Tamar (daughter of David) • Tamar, Judah’s daughter in law • Tamar, daughter of Absalom • Tamar, daughter of David • Tamar, daughter of David, • Zebah and Zalmunna, Zelophehad, daughters of • virgin, Tamar (daughter of David)
Found in books: Bay (2022) 213; Cohen (2010) 384; Gera (2014) 259, 264, 273, 292, 331; Klein and Wienand (2022) 298; Monnickendam (2020) 120; Zawanowska and Wilk (2022) 385, 406, 519, 527, 528, 533, 571, 574, 577, 579
1.12. וַיִּסְפְּדוּ וַיִּבְכּוּ וַיָּצֻמוּ עַד־הָעָרֶב עַל־שָׁאוּל וְעַל־יְהוֹנָתָן בְּנוֹ וְעַל־עַם יְהוָה וְעַל־בֵּית יִשְׂרָאֵל כִּי נָפְלוּ בֶּחָרֶב׃
6.16. וְהָיָה אֲרוֹן יְהוָה בָּא עִיר דָּוִד וּמִיכַל בַּת־שָׁאוּל נִשְׁקְפָה בְּעַד הַחַלּוֹן וַתֵּרֶא אֶת־הַמֶּלֶךְ דָּוִד מְפַזֵּז וּמְכַרְכֵּר לִפְנֵי יְהוָה וַתִּבֶז לוֹ בְּלִבָּהּ׃ 6.17. וַיָּבִאוּ אֶת־אֲרוֹן יְהוָה וַיַּצִּגוּ אֹתוֹ בִּמְקוֹמוֹ בְּתוֹךְ הָאֹהֶל אֲשֶׁר נָטָה־לוֹ דָּוִד וַיַּעַל דָּוִד עֹלוֹת לִפְנֵי יְהוָה וּשְׁלָמִים׃' '
11.2. וְהָיָה אִם־תַּעֲלֶה חֲמַת הַמֶּלֶךְ וְאָמַר לְךָ מַדּוּעַ נִגַּשְׁתֶּם אֶל־הָעִיר לְהִלָּחֵם הֲלוֹא יְדַעְתֶּם אֵת אֲשֶׁר־יֹרוּ מֵעַל הַחוֹמָה׃
11.2. וַיְהִי לְעֵת הָעֶרֶב וַיָּקָם דָּוִד מֵעַל מִשְׁכָּבוֹ וַיִּתְהַלֵּךְ עַל־גַּג בֵּית־הַמֶּלֶךְ וַיַּרְא אִשָּׁה רֹחֶצֶת מֵעַל הַגָּג וְהָאִשָּׁה טוֹבַת מַרְאֶה מְאֹד׃
11.5. וַתַּהַר הָאִשָּׁה וַתִּשְׁלַח וַתַּגֵּד לְדָוִד וַתֹּאמֶר הָרָה אָנֹכִי׃
12.1. וְעַתָּה לֹא־תָסוּר חֶרֶב מִבֵּיתְךָ עַד־עוֹלָם עֵקֶב כִּי בְזִתָנִי וַתִּקַּח אֶת־אֵשֶׁת אוּרִיָּה הַחִתִּי לִהְיוֹת לְךָ לְאִשָּׁה׃
12.1. וַיִּשְׁלַח יְהוָה אֶת־נָתָן אֶל־דָּוִד וַיָּבֹא אֵלָיו וַיֹּאמֶר לוֹ שְׁנֵי אֲנָשִׁים הָיוּ בְּעִיר אֶחָת אֶחָד עָשִׁיר וְאֶחָד רָאשׁ׃
12.16. וַיְבַקֵּשׁ דָּוִד אֶת־הָאֱלֹהִים בְּעַד הַנָּעַר וַיָּצָם דָּוִד צוֹם וּבָא וְלָן וְשָׁכַב אָרְצָה׃
12.17. וַיָּקֻמוּ זִקְנֵי בֵיתוֹ עָלָיו לַהֲקִימוֹ מִן־הָאָרֶץ וְלֹא אָבָה וְלֹא־בָרָא אִתָּם לָחֶם׃
12.18. וַיְהִי בַּיּוֹם הַשְּׁבִיעִי וַיָּמָת הַיָּלֶד וַיִּרְאוּ עַבְדֵי דָוִד לְהַגִּיד לוֹ כִּי־מֵת הַיֶּלֶד כִּי אָמְרוּ הִנֵּה בִהְיוֹת הַיֶּלֶד חַי דִּבַּרְנוּ אֵלָיו וְלֹא־שָׁמַע בְּקוֹלֵנוּ וְאֵיךְ נֹאמַר אֵלָיו מֵת הַיֶּלֶד וְעָשָׂה רָעָה׃
12.19. וַיַּרְא דָּוִד כִּי עֲבָדָיו מִתְלַחֲשִׁים וַיָּבֶן דָּוִד כִּי מֵת הַיָּלֶד וַיֹּאמֶר דָּוִד אֶל־עֲבָדָיו הֲמֵת הַיֶּלֶד וַיֹּאמְרוּ מֵת׃ 12.21. וַיֹּאמְרוּ עֲבָדָיו אֵלָיו מָה־הַדָּבָר הַזֶּה אֲשֶׁר עָשִׂיתָה בַּעֲבוּר הַיֶּלֶד חַי צַמְתָּ וַתֵּבְךְּ וְכַאֲשֶׁר מֵת הַיֶּלֶד קַמְתָּ וַתֹּאכַל לָחֶם׃ 12.22. וַיֹּאמֶר בְּעוֹד הַיֶּלֶד חַי צַמְתִּי וָאֶבְכֶּה כִּי אָמַרְתִּי מִי יוֹדֵעַ יחנני וְחַנַּנִי יְהוָה וְחַי הַיָּלֶד׃ 12.23. וְעַתָּה מֵת לָמָּה זֶּה אֲנִי צָם הַאוּכַל לַהֲשִׁיבוֹ עוֹד אֲנִי הֹלֵךְ אֵלָיו וְהוּא לֹא־יָשׁוּב אֵלָי׃
13.1. וַיְהִי אַחֲרֵי־כֵן וּלְאַבְשָׁלוֹם בֶּן־דָּוִד אָחוֹת יָפָה וּשְׁמָהּ תָּמָר וַיֶּאֱהָבֶהָ אַמְנוֹן בֶּן־דָּוִד׃
13.1. וַיֹּאמֶר אַמְנוֹן אֶל־תָּמָר הָבִיאִי הַבִּרְיָה הַחֶדֶר וְאֶבְרֶה מִיָּדֵךְ וַתִּקַּח תָּמָר אֶת־הַלְּבִבוֹת אֲשֶׁר עָשָׂתָה וַתָּבֵא לְאַמְנוֹן אָחִיהָ הֶחָדְרָה׃ 13.2. וַיֵּצֶר לְאַמְנוֹן לְהִתְחַלּוֹת בַּעֲבוּר תָּמָר אֲחֹתוֹ כִּי בְתוּלָה הִיא וַיִּפָּלֵא בְּעֵינֵי אַמְנוֹן לַעֲשׂוֹת לָהּ מְאוּמָה׃ 13.2. וַיֹּאמֶר אֵלֶיהָ אַבְשָׁלוֹם אָחִיהָ הַאֲמִינוֹן אָחִיךְ הָיָה עִמָּךְ וְעַתָּה אֲחוֹתִי הַחֲרִישִׁי אָחִיךְ הוּא אַל־תָּשִׁיתִי אֶת־לִבֵּךְ לַדָּבָר הַזֶּה וַתֵּשֶׁב תָּמָר וְשֹׁמֵמָה בֵּית אַבְשָׁלוֹם אָחִיהָ׃ 13.3. וַיְהִי הֵמָּה בַדֶּרֶךְ וְהַשְּׁמֻעָה בָאָה אֶל־דָּוִד לֵאמֹר הִכָּה אַבְשָׁלוֹם אֶת־כָּל־בְּנֵי הַמֶּלֶךְ וְלֹא־נוֹתַר מֵהֶם אֶחָד׃ 13.3. וּלְאַמְנוֹן רֵעַ וּשְׁמוֹ יוֹנָדָב בֶּן־שִׁמְעָה אֲחִי דָוִד וְיוֹנָדָב אִישׁ חָכָם מְאֹד׃ 13.4. וַיֹּאמֶר לוֹ מַדּוּעַ אַתָּה כָּכָה דַּל בֶּן־הַמֶּלֶךְ בַּבֹּקֶר בַּבֹּקֶר הֲלוֹא תַּגִּיד לִי וַיֹּאמֶר לוֹ אַמְנוֹן אֶת־תָּמָר אֲחוֹת אַבְשָׁלֹם אָחִי אֲנִי אֹהֵב׃ 13.5. וַיֹּאמֶר לוֹ יְהוֹנָדָב שְׁכַב עַל־מִשְׁכָּבְךָ וְהִתְחָל וּבָא אָבִיךָ לִרְאוֹתֶךָ וְאָמַרְתָּ אֵלָיו תָּבֹא נָא תָמָר אֲחוֹתִי וְתַבְרֵנִי לֶחֶם וְעָשְׂתָה לְעֵינַי אֶת־הַבִּרְיָה לְמַעַן אֲשֶׁר אֶרְאֶה וְאָכַלְתִּי מִיָּדָהּ׃ 13.6. וַיִּשְׁכַּב אַמְנוֹן וַיִּתְחָל וַיָּבֹא הַמֶּלֶךְ לִרְאֹתוֹ וַיֹּאמֶר אַמְנוֹן אֶל־הַמֶּלֶךְ תָּבוֹא־נָא תָּמָר אֲחֹתִי וּתְלַבֵּב לְעֵינַי שְׁתֵּי לְבִבוֹת וְאֶבְרֶה מִיָּדָהּ׃ 13.7. וַיִּשְׁלַח דָּוִד אֶל־תָּמָר הַבַּיְתָה לֵאמֹר לְכִי נָא בֵּית אַמְנוֹן אָחִיךְ וַעֲשִׂי־לוֹ הַבִּרְיָה׃ 13.8. וַתֵּלֶךְ תָּמָר בֵּית אַמְנוֹן אָחִיהָ וְהוּא שֹׁכֵב וַתִּקַּח אֶת־הַבָּצֵק ותלוש וַתָּלָשׁ וַתְּלַבֵּב לְעֵינָיו וַתְּבַשֵּׁל אֶת־הַלְּבִבוֹת׃ 13.9. וַתִּקַּח אֶת־הַמַּשְׂרֵת וַתִּצֹק לְפָנָיו וַיְמָאֵן לֶאֱכוֹל וַיֹּאמֶר אַמְנוֹן הוֹצִיאוּ כָל־אִישׁ מֵעָלַי וַיֵּצְאוּ כָל־אִישׁ מֵעָלָיו׃
13.11. וַתַּגֵּשׁ אֵלָיו לֶאֱכֹל וַיַּחֲזֶק־בָּהּ וַיֹּאמֶר לָהּ בּוֹאִי שִׁכְבִי עִמִּי אֲחוֹתִי׃
13.12. וַתֹּאמֶר לוֹ אַל־אָחִי אַל־תְּעַנֵּנִי כִּי לֹא־יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל אַל־תַּעֲשֵׂה אֶת־הַנְּבָלָה הַזֹּאת׃
13.13. וַאֲנִי אָנָה אוֹלִיךְ אֶת־חֶרְפָּתִי וְאַתָּה תִּהְיֶה כְּאַחַד הַנְּבָלִים בְּיִשְׂרָאֵל וְעַתָּה דַּבֶּר־נָא אֶל־הַמֶּלֶךְ כִּי לֹא יִמְנָעֵנִי מִמֶּךָּ׃
13.14. וְלֹא אָבָה לִשְׁמֹעַ בְּקוֹלָהּ וַיֶּחֱזַק מִמֶּנָּה וַיְעַנֶּהָ וַיִּשְׁכַּב אֹתָהּ׃
13.15. וַיִּשְׂנָאֶהָ אַמְנוֹן שִׂנְאָה גְּדוֹלָה מְאֹד כִּי גְדוֹלָה הַשִּׂנְאָה אֲשֶׁר שְׂנֵאָהּ מֵאַהֲבָה אֲשֶׁר אֲהֵבָהּ וַיֹּאמֶר־לָהּ אַמְנוֹן קוּמִי לֵכִי׃
13.16. וַתֹּאמֶר לוֹ אַל־אוֹדֹת הָרָעָה הַגְּדוֹלָה הַזֹּאת מֵאַחֶרֶת אֲשֶׁר־עָשִׂיתָ עִמִּי לְשַׁלְּחֵנִי וְלֹא אָבָה לִשְׁמֹעַ לָהּ׃
13.17. וַיִּקְרָא אֶת־נַעֲרוֹ מְשָׁרְתוֹ וַיֹּאמֶר שִׁלְחוּ־נָא אֶת־זֹאת מֵעָלַי הַחוּצָה וּנְעֹל הַדֶּלֶת אַחֲרֶיהָ׃
13.18. וְעָלֶיהָ כְּתֹנֶת פַּסִּים כִּי כֵן תִּלְבַּשְׁןָ בְנוֹת־הַמֶּלֶךְ הַבְּתוּלֹת מְעִילִים וַיֹּצֵא אוֹתָהּ מְשָׁרְתוֹ הַחוּץ וְנָעַל הַדֶּלֶת אַחֲרֶיהָ׃
13.19. וַתִּקַּח תָּמָר אֵפֶר עַל־רֹאשָׁהּ וּכְתֹנֶת הַפַּסִּים אֲשֶׁר עָלֶיהָ קָרָעָה וַתָּשֶׂם יָדָהּ עַל־רֹאשָׁהּ וַתֵּלֶךְ הָלוֹךְ וְזָעָקָה׃ 13.21. וְהַמֶּלֶךְ דָּוִד שָׁמַע אֵת כָּל־הַדְּבָרִים הָאֵלֶּה וַיִּחַר לוֹ מְאֹד׃ 13.22. וְלֹא־דִבֶּר אַבְשָׁלוֹם עִם־אַמְנוֹן לְמֵרָע וְעַד־טוֹב כִּי־שָׂנֵא אַבְשָׁלוֹם אֶת־אַמְנוֹן עַל־דְּבַר אֲשֶׁר עִנָּה אֵת תָּמָר אֲחֹתוֹ׃
15.7. וַיְהִי מִקֵּץ אַרְבָּעִים שָׁנָה וַיֹּאמֶר אַבְשָׁלוֹם אֶל־הַמֶּלֶךְ אֵלֲכָה נָּא וַאֲשַׁלֵּם אֶת־נִדְרִי אֲשֶׁר־נָדַרְתִּי לַיהוָה בְּחֶבְרוֹן׃ 15.8. כִּי־נֵדֶר נָדַר עַבְדְּךָ בְּשִׁבְתִּי בִגְשׁוּר בַּאֲרָם לֵאמֹר אִם־ישיב יָשׁוֹב יְשִׁיבֵנִי יְהוָה יְרוּשָׁלִַם וְעָבַדְתִּי אֶת־יְהוָה׃ 15.9. וַיֹּאמֶר־לוֹ הַמֶּלֶךְ לֵךְ בְּשָׁלוֹם וַיָּקָם וַיֵּלֶךְ חֶבְרוֹנָה׃ 15.11. וְאֶת־אַבְשָׁלוֹם הָלְכוּ מָאתַיִם אִישׁ מִירוּשָׁלִַם קְרֻאִים וְהֹלְכִים לְתֻמָּם וְלֹא יָדְעוּ כָּל־דָּבָר׃ 15.12. וַיִּשְׁלַח אַבְשָׁלוֹם אֶת־אֲחִיתֹפֶל הַגִּילֹנִי יוֹעֵץ דָּוִד מֵעִירוֹ מִגִּלֹה בְּזָבְחוֹ אֶת־הַזְּבָחִים וַיְהִי הַקֶּשֶׁר אַמִּץ וְהָעָם הוֹלֵךְ וָרָב אֶת־אַבְשָׁלוֹם׃ 15.13. וַיָּבֹא הַמַּגִּיד אֶל־דָּוִד לֵאמֹר הָיָה לֶב־אִישׁ יִשְׂרָאֵל אַחֲרֵי אַבְשָׁלוֹם׃ 15.14. וַיֹּאמֶר דָּוִד לְכָל־עֲבָדָיו אֲשֶׁר־אִתּוֹ בִירוּשָׁלִַם קוּמוּ וְנִבְרָחָה כִּי לֹא־תִהְיֶה־לָּנוּ פְלֵיטָה מִפְּנֵי אַבְשָׁלוֹם מַהֲרוּ לָלֶכֶת פֶּן־יְמַהֵר וְהִשִּׂגָנוּ וְהִדִּיחַ עָלֵינוּ אֶת־הָרָעָה וְהִכָּה הָעִיר לְפִי־חָרֶב׃
15.24. וְהִנֵּה גַם־צָדוֹק וְכָל־הַלְוִיִּם אִתּוֹ נֹשְׂאִים אֶת־אֲרוֹן בְּרִית הָאֱלֹהִים וַיַּצִּקוּ אֶת־אֲרוֹן הָאֱלֹהִים וַיַּעַל אֶבְיָתָר עַד־תֹּם כָּל־הָעָם לַעֲבוֹר מִן־הָעִיר׃ 15.25. וַיֹּאמֶר הַמֶּלֶךְ לְצָדוֹק הָשֵׁב אֶת־אֲרוֹן הָאֱלֹהִים הָעִיר אִם־אֶמְצָא חֵן בְּעֵינֵי יְהוָה וֶהֱשִׁבַנִי וְהִרְאַנִי אֹתוֹ וְאֶת־נָוֵהוּ׃ 15.26. וְאִם כֹּה יֹאמַר לֹא חָפַצְתִּי בָּךְ הִנְנִי יַעֲשֶׂה־לִּי כַּאֲשֶׁר טוֹב בְּעֵינָיו׃ 15.27. וַיֹּאמֶר הַמֶּלֶךְ אֶל־צָדוֹק הַכֹּהֵן הֲרוֹאֶה אַתָּה שֻׁבָה הָעִיר בְּשָׁלוֹם וַאֲחִימַעַץ בִּנְךָ וִיהוֹנָתָן בֶּן־אֶבְיָתָר שְׁנֵי בְנֵיכֶם אִתְּכֶם׃ 15.28. רְאוּ אָנֹכִי מִתְמַהְמֵהַּ בעברות בְּעַרְבוֹת הַמִּדְבָּר עַד בּוֹא דָבָר מֵעִמָּכֶם לְהַגִּיד לִי׃ 15.29. וַיָּשֶׁב צָדוֹק וְאֶבְיָתָר אֶת־אֲרוֹן הָאֱלֹהִים יְרוּשָׁלִָם וַיֵּשְׁבוּ שָׁם׃ 15.31. וְדָוִד הִגִּיד לֵאמֹר אֲחִיתֹפֶל בַּקֹּשְׁרִים עִם־אַבְשָׁלוֹם וַיֹּאמֶר דָּוִד סַכֶּל־נָא אֶת־עֲצַת אֲחִיתֹפֶל יְהוָה׃ 15.32. וַיְהִי דָוִד בָּא עַד־הָרֹאשׁ אֲשֶׁר־יִשְׁתַּחֲוֶה שָׁם לֵאלֹהִים וְהִנֵּה לִקְרָאתוֹ חוּשַׁי הָאַרְכִּי קָרוּעַ כֻּתָּנְתּוֹ וַאֲדָמָה עַל־רֹאשׁוֹ׃ 15.33. וַיֹּאמֶר לוֹ דָּוִד אִם עָבַרְתָּ אִתִּי וְהָיִתָ עָלַי לְמַשָּׂא׃
24.18. וַיָּבֹא־גָד אֶל־דָּוִד בַּיּוֹם הַהוּא וַיֹּאמֶר לוֹ עֲלֵה הָקֵם לַיהוָה מִזְבֵּחַ בְּגֹרֶן ארניה אֲרַוְנָה הַיְבֻסִי׃
24.24. וַיֹּאמֶר הַמֶּלֶךְ אֶל־אֲרַוְנָה לֹא כִּי־קָנוֹ אֶקְנֶה מֵאוֹתְךָ בִּמְחִיר וְלֹא אַעֲלֶה לַיהוָה אֱלֹהַי עֹלוֹת חִנָּם וַיִּקֶן דָּוִד אֶת־הַגֹּרֶן וְאֶת־הַבָּקָר בְּכֶסֶף שְׁקָלִים חֲמִשִּׁים׃ 24.25. וַיִּבֶן שָׁם דָּוִד מִזְבֵּחַ לַיהוָה וַיַּעַל עֹלוֹת וּשְׁלָמִים וַיֵּעָתֵר יְהוָה לָאָרֶץ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל יִשְׂרָאֵל׃''. None | 1.12. and they mourned, and wept, and fasted until evening, for Sha᾽ul, and for Yehonatan his son, and for the people of the Lord, and for the house of Yisra᾽el; because they were fallen by the sword.
6.16. And as the ark of the Lord came into the city of David, Mikhal, Sha᾽ul’s daughter looked through a window, and saw king David dancing and leaping before the Lord; and she despised him in her heart. 6.17. And they brought in the ark of the Lord, and set it in its place, in the midst of the tent that David had pitched for it: and David offered burnt offerings and peace offerings before the Lord.
6.20. Then David returned to bless his household. And Mikhal the daughter of Sha᾽ul came out to meet David, and said, How glorious was the king of Yisra᾽el today, in that he uncovered himself today in the eyes of the handmaids of his servants, as one of the low fellows shamelessly uncovers himself!
11.2. And it came to pass one evening, that David arose from his bed, and walked upon the roof of the king’s house: and from the roof he saw a woman bathing; and the woman was very fair to look upon.
11.5. And the woman conceived, and sent and told David, and said, I am with child.
12.1. And the Lord sent Natan to David. And he came to him, and said to him, There were two men in one city; the one rich, and the other poor.
12.16. David therefore besought God for the child; and David fasted, and went in, and lay all night upon the ground.
12.17. And the elders of his house arose, and went to him, to raise him up from the ground: but he would not, neither did he eat bread with them.
12.18. And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was yet alive, we spoke to him, and he would not hearken to our voice; how then shall we tell him that the child is dead, and he will do himself a mischief?
12.19. But when David saw that his servants whispered, David understood that the child was dead: therefore David said to his servants, Is the child dead? And they said, He is dead. 12.20. Then David arose from the ground, and washed, and anointed himself, and changed his apparel, and came into the house of the Lord, and bowed down: then he came to his own house, and asked them to set bread before him, and he did eat. 12.21. Then his servants said to him, What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread. 12.22. And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell? God may be gracious to me, and the child may live? 12.23. But now he is dead, why should I fast? Can I bring him back again? I shall go to him, but he will not come back to me.
13.1. And it came to pass after this, that Avshalom the son of David had a fair sister, whose name was Tamar; and Amnon the son of David loved her. 13.2. And Amnon was so distressed that he fell sick for his sister Tamar; for she was a virgin; and Amnon found it hard to contrive any thing with regard to her. 13.3. But Amnon had a friend, whose name was Yonadav, the son of Shim῾a David’s brother: and Yonadav was a very subtle man. 13.4. And he said to him, Why art thou, being the king’s son, so wasted, from day to day? wilt thou not tell me? And Amnon said to him, I love Tamar, my brother Avshalom’s sister. 13.5. And Yonadav said to him, Lie down on thy bed, and feign to be sick: and when thy father comes to see thee, say to him, I pray thee, let my sister Tamar come, and give me bread and prepare the food in my sight, that I may see it, and eat it at her hand. 13.6. So Amnon lay down, and feigned to be sick: and when the king came to see him, Amnon said to the king, I pray thee, let Tamar my sister come, and make me a couple of cakes in my sight, that I may eat at her hand. 13.7. Then David sent home to Tamar, saying, Go now to thy brother Amnon’s house, and prepare food for him. 13.8. So Tamar went to her brother Amnon’s house; and he was laid down. And she took flour, and kneaded it, and made cakes in his sight, and baked the cakes. 13.9. And she took a pan, and poured it out before him; but he refused to eat. And Amnon said, Cause everyone to leave me. So everyone left him.
13.10. And Amnon said to Tamar, Bring the food into the chamber, that I may eat from thy hand. And Tamar took the cakes which she had made, and brought them into the chamber to Amnon her brother.
13.11. And when she had brought them to him to eat, he took hold of her, and said to her, Come lie with me, my sister.
13.12. And she answered him, No, my brother, do not force me; for no such thing ought to be done in Yisra᾽el; do not do this shameful deed.
13.13. And I, where should I carry my shame? and as for thee, thou shalt be as one of the base men in Yisra᾽el. Now therefore, I pray thee, speak to the king; for he will not withhold me from thee.
13.14. But he would not hearken to her voice; and being stronger than she, violated her, and lay with her.
13.15. Then Amnon hated her exceedingly; so that the hatred with which he hated her was greater than the love with which he had loved her. And Amnon said to her, Arise, be gone.
13.16. And she said to him, Do not add this greater wrong of sending me away to the other that thou didst do to me. But he would not hearken to her.
13.17. Then he called his servant that ministered to him, and said, Put now this woman out from me, and bolt the door after her.
13.18. And she had a long sleeved robe upon her: for with such robes were the king’s daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her.
13.19. And Tamar put ashes on her head, and tore her long sleeved garment that was on her, and laid her hand on her head, crying aloud as she went. 13.20. And Avshalom her brother said to her, Has Amnon thy brother been with thee? but keep silence, my sister: he is thy brother; take not this thing to heart. So Tamar remained desolate in her brother Avshalom’s house. 13.21. But when king David heard of all these things, he was very angry. 13.22. And Avshalom spoke to his brother Amnon neither good nor bad: for Avshalom hated Amnon, because he had violated his sister Tamar.
15.7. And it came to pass after forty years, that Avshalom said to the king, I pray thee, let me go and pay my vow, which I have vowed to the Lord, in Ĥevron. 15.8. For thy servant vowed a vow while I dwelt at Geshur in Aram, saying, If the Lord shall bring me back indeed to Yerushalayim, then I will do service to the Lord. 15.9. And the king said to him, Go in peace. So he arose, and went to Ĥevron. 15.10. But Avshalom sent spies throughout all the tribes of Yisra᾽el, saying, As soon as you hear the sound of the Shofar, then you shall say, Avshalom reigns in Ĥevron. 15.11. And with Avshalom went two hundred men out of Yerushalayim, that were invited; and they went in their simplicity, and they knew nothing whatever. 15.12. And Avshalom sent Aĥitofel the Giloni, David’s counsellor, from his city, from Gilo, while he offered sacrifices. And the conspiracy became strong, the people increasing continually with Avshalom. 15.13. And there came a messenger to David saying, The hearts of the men of Yisra᾽el are after Avshalom. 15.14. And David said to all his servants that were with him at Yerushalayim, Arise, and let us flee; for we shall not escape from Avshalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword.
15.24. And lo Żadoq also came, and all the Levites with him, bearing the ark of the covet of God: and they set down the ark of God; and Evyatar went up, until all the people had finished passing out of the city. 15.25. And the king said to Żadoq, Carry back the ark of God into the city: if I shall find favour in the eyes of the Lord, he will bring me back, and show me both it, and his habitation: 15.26. but if he thus says, I have no delight in thee; behold, here am I, let him do to me as seems good in his eyes. 15.27. The king said to Żadoq the priest, Dost thou see? return into the city in peace, and your two sons with you, Aĥima῾aż thy son, and Yehonatan the son of Evyatar. 15.28. See, I will tarry in the plains of the wilderness, until there come word from you to bring me news. 15.29. Żadoq therefore and Evyatar carried back the ark of God to Yerushalayim: and they stayed there. 15.30. And David went up by the ascent of the mount of Olives, and wept as he went up, and had his head covered, and he went barefoot: and the people that were with him covered every man his head, and they went up, weeping as they went. 15.31. And one told David, saying, Aĥitofel is among the conspirators with Avshalom. And David said, O Lord, I pray thee, turn the counsel of Aĥitofel into foolishness. 15.32. And it came to pass, that when David was come to the top of the hill, where he bowed down to God, behold, Ĥushay the Arkite came to meet him with his coat rent, and earth upon his head: 15.33. to whom David said, If thou passest on with me, then thou shalt be a burden unto me:
24.18. And Gad came that day to David, and said to him, Go up, rear an altar to the Lord on the threshingfloor of Aravna the Yevusite.
24.24. And the king said to Aravna, No; but I will surely buy it of thee at a price: neither will I offer burnt offerings to the Lord my God of that which costs me nothing. So David bought the threshingfloor and the oxen for fifty shekels of silver. 24.25. And David built there an altar to the Lord, and offered burnt offerings and peace offerings. So the Lord was entreated for the land, and the plague was stayed from Yisra᾽el.' '. None |
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11. Hebrew Bible, Isaiah, 52.2, 61.10 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Tamar, Judah’s daughter in law • Tisha bAv lectionary cycle, daughter of Zion in • Zion, daughter of
Found in books: Gera (2014) 331; Stern (2004) 124
52.2. הִתְנַעֲרִי מֵעָפָר קוּמִי שְּׁבִי יְרוּשָׁלִָם התפתחו הִתְפַּתְּחִי מוֹסְרֵי צַוָּארֵךְ שְׁבִיָּה בַּת־צִיּוֹן׃' '. None | 52.2. Shake thyself from the dust; Arise, and sit down, O Jerusalem; Loose thyself from the bands of thy neck, O captive daughter of Zion.
61.10. I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels.''. None |
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12. Hebrew Bible, Judges, 3.5-3.6, 11.34, 11.39 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Daughter of Jephthah • Jephthah, daughter of • Jephthath’s daughter • Solomon, evolution of condemnation about marriage to daughter of Pharaoh • Solomon, evolution of condemnation about marriage to daughter of Pharaoh, c) Solomons polygamy condemned • Solomon, evolution of condemnation about marriage to daughter of Pharaoh, d) Solomons intermarriage condemned • Tamar, Judah’s daughter in law • Yehuda, Yiftach, daughter of • intermarriage, evolution of tradition about foreign wives, a) marriage to Pharaohs daughter as glorious achievement • intermarriage, evolution of tradition about foreign wives, e)Pharaohs daughter one of those who led Solomon astray
Found in books: Cohen (2010) 375, 376; Gera (2014) 292, 377, 443; Niehoff (2011) 99; Poorthuis and Schwartz (2014) 256; Scopello (2008) 115
3.5. וּבְנֵי יִשְׂרָאֵל יָשְׁבוּ בְּקֶרֶב הַכְּנַעֲנִי הַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ 3.6. וַיִּקְחוּ אֶת־בְּנוֹתֵיהֶם לָהֶם לְנָשִׁים וְאֶת־בְּנוֹתֵיהֶם נָתְנוּ לִבְנֵיהֶם וַיַּעַבְדוּ אֶת־אֱלֹהֵיהֶם׃
11.34. וַיָּבֹא יִפְתָּח הַמִּצְפָּה אֶל־בֵּיתוֹ וְהִנֵּה בִתּוֹ יֹצֵאת לִקְרָאתוֹ בְתֻפִּים וּבִמְחֹלוֹת וְרַק הִיא יְחִידָה אֵין־לוֹ מִמֶּנּוּ בֵּן אוֹ־בַת׃
11.39. וַיְהִי מִקֵּץ שְׁנַיִם חֳדָשִׁים וַתָּשָׁב אֶל־אָבִיהָ וַיַּעַשׂ לָהּ אֶת־נִדְרוֹ אֲשֶׁר נָדָר וְהִיא לֹא־יָדְעָה אִישׁ וַתְּהִי־חֹק בְּיִשְׂרָאֵל׃''. None | 3.5. And the children of Yisra᾽el dwelt among the Kena῾ani, the Ĥitti, and the Emori, and the Perizzi, and the Ĥivvi, and the Yevusi: 3.6. and they took their daughters to be their wives, and gave their daughters to their sons, and served their gods.
11.34. And Yiftaĥ came to Miżpe to his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter.
11.39. And it came to pass at the end of two months, that she returned to her father, who did with her according to his vow which he had vowed: and she knew no man. And it was a custom in Yisra᾽el,''. None |
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13. Hebrew Bible, Lamentations, 1.8 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Pharaohs daughter (wife of Solomon), reason for separation from city of David • Tisha bAv lectionary cycle, daughter of Zion in • Zion, daughter of
Found in books: Cohen (2010) 386; Stern (2004) 31
1.8. חֵטְא חָטְאָה יְרוּשָׁלִַם עַל־כֵּן לְנִידָה הָיָתָה כָּל־מְכַבְּדֶיהָ הִזִּילוּהָ כִּי־רָאוּ עֶרְוָתָהּ גַּם־הִיא נֶאֶנְחָה וַתָּשָׁב אָחוֹר׃''. None | 1.8. Jerusalem sinned grievously, therefore she became a wanderer; all who honored her despised her, for they have seen her shame; moreover, she herself sighed and turned away.''. None |
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14. Homer, Iliad, 14.313-14.328, 20.23-20.29 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Electra, daughter of Atlas • Erechtheus, daughters of • Pandareus, daughters of
Found in books: Augoustakis (2014) 280; Lyons (1997) 54; Pirenne-Delforge and Pironti (2022) 30; Verhagen (2022) 280
14.313. Ἥρη κεῖσε μὲν ἔστι καὶ ὕστερον ὁρμηθῆναι, 14.314. νῶϊ δʼ ἄγʼ ἐν φιλότητι τραπείομεν εὐνηθέντε. 14.315. οὐ γάρ πώ ποτέ μʼ ὧδε θεᾶς ἔρος οὐδὲ γυναικὸς 14.316. θυμὸν ἐνὶ στήθεσσι περιπροχυθεὶς ἐδάμασσεν, 14.317. οὐδʼ ὁπότʼ ἠρασάμην Ἰξιονίης ἀλόχοιο, 14.318. ἣ τέκε Πειρίθοον θεόφιν μήστωρʼ ἀτάλαντον· 14.319. οὐδʼ ὅτε περ Δανάης καλλισφύρου Ἀκρισιώνης, 14.320. ἣ τέκε Περσῆα πάντων ἀριδείκετον ἀνδρῶν· 14.321. οὐδʼ ὅτε Φοίνικος κούρης τηλεκλειτοῖο, 14.322. ἣ τέκε μοι Μίνων τε καὶ ἀντίθεον Ῥαδάμανθυν· 14.323. οὐδʼ ὅτε περ Σεμέλης οὐδʼ Ἀλκμήνης ἐνὶ Θήβῃ, 14.324. ἥ ῥʼ Ἡρακλῆα κρατερόφρονα γείνατο παῖδα· 14.325. ἣ δὲ Διώνυσον Σεμέλη τέκε χάρμα βροτοῖσιν· 14.326. οὐδʼ ὅτε Δήμητρος καλλιπλοκάμοιο ἀνάσσης, 14.327. οὐδʼ ὁπότε Λητοῦς ἐρικυδέος, οὐδὲ σεῦ αὐτῆς, 14.328. ὡς σέο νῦν ἔραμαι καί με γλυκὺς ἵμερος αἱρεῖ.
20.23. ἥμενος, ἔνθʼ ὁρόων φρένα τέρψομαι· οἳ δὲ δὴ ἄλλοι 20.24. ἔρχεσθʼ ὄφρʼ ἂν ἵκησθε μετὰ Τρῶας καὶ Ἀχαιούς, 20.25. ἀμφοτέροισι δʼ ἀρήγεθʼ ὅπῃ νόος ἐστὶν ἑκάστου. 20.26. εἰ γὰρ Ἀχιλλεὺς οἶος ἐπὶ Τρώεσσι μαχεῖται 20.27. οὐδὲ μίνυνθʼ ἕξουσι ποδώκεα Πηλεΐωνα. 20.28. καὶ δέ τί μιν καὶ πρόσθεν ὑποτρομέεσκον ὁρῶντες· 20.29. νῦν δʼ ὅτε δὴ καὶ θυμὸν ἑταίρου χώεται αἰνῶς''. None | 14.313. lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. 14.314. lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. Then in answer spake to her Zeus, the cloud-gatherer.Hera, thither mayest thou go even hereafter. But for us twain, come, let us take our joy couched together in love; 14.315. for never yet did desire for goddess or mortal woman so shed itself about me and overmaster the heart within my breast—nay, not when I was seized with love of the wife of Ixion, who bare Peirithous, the peer of the gods in counsel; nor of Danaë of the fair ankles, daughter of Acrisius, 14.320. who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, 14.325. and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him:
20.23. Thou knowest, O Shaker of Earth, the purpose in my breast, for the which I gathered you hither; I have regard unto them, even though they die. Yet verily, for myself will I abide here sitting in a fold of Olympus, wherefrom I will gaze and make glad my heart; but do ye others all go forth till ye be come among the Trojans and Achaeans, and bear aid to this side or that, even as the mind of each may be. 20.25. For if Achilles shall fight alone against the Trojans, not even for a little space will they hold back the swift-footed son of Peleus. Nay, even aforetime were they wont to tremble as they looked upon him, and now when verily his heart is grievously in wrath for his friend, I fear me lest even beyond what is ordained he lay waste the wall. 20.29. For if Achilles shall fight alone against the Trojans, not even for a little space will they hold back the swift-footed son of Peleus. Nay, even aforetime were they wont to tremble as they looked upon him, and now when verily his heart is grievously in wrath for his friend, I fear me lest even beyond what is ordained he lay waste the wall. ''. None |
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15. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Athena, daughter of Zeus • Michal, daughter of Saul • daughters (thygatres), Homeric • daughters (thygatres), father's bond with • daughters (thygatres), goddesses as • daughters (thygatres), lineage denoted by term
Found in books: Brule (2003) 54, 55; Zawanowska and Wilk (2022) 384
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16. Euripides, Bacchae, 680 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Minyads, daughters of Minyas [ Psoloeis] • Proetids, daughters of Proetus • Proetus of Tiryns, daughters of
Found in books: Bernabe et al (2013) 7; Simon (2021) 319
680. ὁρῶ δὲ θιάσους τρεῖς γυναικείων χορῶν,''. None | 680. I saw three companies of dancing women, one of which Autonoe led, the second your mother Agave, and the third Ino. All were asleep, their bodies relaxed, some resting their backs against pine foliage,''. None |
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17. Euripides, Suppliant Women, 496-499 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Danaus, daughters of • Hesione (daughter of Laomedon)
Found in books: Jouanna (2018) 159; Sommerstein and Torrance (2014) 298
496. οὔ τἄρ' ἔτ' ὀρθῶς Καπανέως κεραύνιον"497. δέμας καπνοῦται, κλιμάκων ὀρθοστάτας 498. ὃς προσβαλὼν πύλῃσιν ὤμοσεν πόλιν 499. πέρσειν θεοῦ θέλοντος ἤν τε μὴ θέλῃ;' "'. None | 496. trying to rescue and bury those whom their own acts of insolence haye ruined. Verily then it would seem Capaneus was unjustly blasted by the thunderbolt and charred upon the ladder he had raised against our gates, swearing he would sack our town, whether the god would or no;'497. trying to rescue and bury those whom their own acts of insolence haye ruined. Verily then it would seem Capaneus was unjustly blasted by the thunderbolt and charred upon the ladder he had raised against our gates, swearing he would sack our town, whether the god would or no; '. None |
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18. Hebrew Bible, 1 Chronicles, 22.5-22.16 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Michal, daughter of Saul
Found in books: Klein and Wienand (2022) 298; Zawanowska and Wilk (2022) 528, 530, 533
22.5. וַיֹּאמֶר דָּוִיד שְׁלֹמֹה בְנִי נַעַר וָרָךְ וְהַבַּיִת לִבְנוֹת לַיהוָה לְהַגְדִּיל לְמַעְלָה לְשֵׁם וּלְתִפְאֶרֶת לְכָל־הָאֲרָצוֹת אָכִינָה נָּא לוֹ וַיָּכֶן דָּוִיד לָרֹב לִפְנֵי מוֹתוֹ׃ 22.6. וַיִּקְרָא לִשְׁלֹמֹה בְנוֹ וַיְצַוֵּהוּ לִבְנוֹת בַּיִת לַיהוָה אֱלֹהֵי יִשְׂרָאֵל׃ 22.7. וַיֹּאמֶר דָּוִיד לִשְׁלֹמֹה בנו בְּנִי אֲנִי הָיָה עִם־לְבָבִי לִבְנוֹת בַּיִת לְשֵׁם יְהוָה אֱלֹהָי׃ 22.8. וַיְהִי עָלַי דְּבַר־יְהוָה לֵאמֹר דָּם לָרֹב שָׁפַכְתָּ וּמִלְחָמוֹת גְּדֹלוֹת עָשִׂיתָ לֹא־תִבְנֶה בַיִת לִשְׁמִי כִּי דָּמִים רַבִּים שָׁפַכְתָּ אַרְצָה לְפָנָי׃ 22.9. הִנֵּה־בֵן נוֹלָד לָךְ הוּא יִהְיֶה אִישׁ מְנוּחָה וַהֲנִחוֹתִי לוֹ מִכָּל־אוֹיְבָיו מִסָּבִיב כִּי שְׁלֹמֹה יִהְיֶה שְׁמוֹ וְשָׁלוֹם וָשֶׁקֶט אֶתֵּן עַל־יִשְׂרָאֵל בְּיָמָיו׃' '22.11. עַתָּה בְנִי יְהִי יְהוָה עִמָּךְ וְהִצְלַחְתָּ וּבָנִיתָ בֵּית יְהוָה אֱלֹהֶיךָ כַּאֲשֶׁר דִּבֶּר עָלֶיךָ׃ 22.12. אַךְ יִתֶּן־לְּךָ יְהוָה שֵׂכֶל וּבִינָה וִיצַוְּךָ עַל־יִשְׂרָאֵל וְלִשְׁמוֹר אֶת־תּוֹרַת יְהוָה אֱלֹהֶיךָ׃ 22.13. אָז תַּצְלִיחַ אִם־תִּשְׁמוֹר לַעֲשׂוֹת אֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה עַל־יִשְׂרָאֵל חֲזַק וֶאֱמָץ אַל־תִּירָא וְאַל־תֵּחָת׃ 22.14. וְהִנֵּה בְעָנְיִי הֲכִינוֹתִי לְבֵית־יְהוָה זָהָב כִּכָּרִים מֵאָה־אֶלֶף וְכֶסֶף אֶלֶף אֲלָפִים כִּכָּרִים וְלַנְּחֹשֶׁת וְלַבַּרְזֶל אֵין מִשְׁקָל כִּי לָרֹב הָיָה וְעֵצִים וַאֲבָנִים הֲכִינוֹתִי וַעֲלֵיהֶם תּוֹסִיף׃ 22.15. וְעִמְּךָ לָרֹב עֹשֵׂי מְלָאכָה חֹצְבִים וְחָרָשֵׁי אֶבֶן וָעֵץ וְכָל־חָכָם בְּכָל־מְלָאכָה׃ 22.16. לַזָּהָב לַכֶּסֶף וְלַנְּחֹשֶׁת וְלַבַּרְזֶל אֵין מִסְפָּר קוּם וַעֲשֵׂה וִיהִי יְהוָה עִמָּךְ׃''. None | 22.5. And David said: ‘Solomon my son is young and tender, and the house that is to be builded for the LORD must be exceeding magnificent, of fame and of glory throughout all countries; I will therefore make preparation for him.’ So David prepared abundantly before his death. 22.6. Then He called for Solomon his son, and charged him to build a house for the LORD, the God of Israel. 22.7. And David said to Solomon: ‘My son, as for me, it was in my heart to build a house unto the name of the LORD my God. 22.8. But the word of the LORD came to me, saying: Thou hast shed blood abundantly, and hast made great wars; thou shalt not build a house unto My name, because thou hast shed much blood upon the earth in My sight. 22.9. Behold, a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about; for his name shall be Solomon, and I will give peace and quietness unto Israel in his days. 22.10. He shall build a house for My name; and he shall be to Me for a son, and I will be to him for a father; and I will establish the throne of his kingdom over Israel for ever. 22.11. Now, my son, the LORD be with thee; and prosper thou, and build the house of the LORD thy God, as He hath spoken concerning thee. 22.12. Only the LORD give thee discretion and understanding, and give thee charge concerning Israel; that so thou mayest keep the law of the LORD thy God. 22.13. Then shalt thou prosper, if thou observe to do the statutes and the ordices which the LORD charged Moses with concerning Israel; be strong, and of good courage; fear not, neither be dismayed. 22.14. Now, behold, in my straits I have prepared for the house of the LORD a hundred thousand talents of gold, and a thousand thousand talents of silver; and of brass and iron without weight, for it is in abundance; timber also and stone have I prepared; and thou mayest add thereto. 22.15. Moreover there are workmen with thee in abundance, hewers and workers of stone and timber, and all men that are skilful in any manner of work; 22.16. of the gold, the silver, and the brass, and the iron, there is no number. Arise and be doing, and the LORD be with thee.’''. None |
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19. Herodotus, Histories, 1.187 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dreams, of Polycrates’ daughter • Hegetorides’ daughter
Found in books: Gera (2014) 71; Mikalson (2003) 141
1.187. ἡ δʼ αὐτὴ αὕτη βασίλεια καὶ ἀπάτην τοιήνδε τινὰ ἐμηχανήσατο· ὕπερ τῶν μάλιστα λεωφόρων πυλέων τοῦ ἄστεος τάφον ἑωυτῇ κατεσκευάσατο μετέωρον ἐπιπολῆς αὐτέων τῶν πυλέων, ἐνεκόλαψε δὲ ἐς τὸν τάφον γράμματα λέγοντα τάδε. “τῶν τις ἐμεῦ ὕστερον γινομένων Βαβυλῶνος βασιλέων ἢν σπανίσῃ χρημάτων, ἀνοίξας τὸν τάφον λαβέτω ὁκόσα βούλεται χρήματα· μὴ μέντοι γε μὴ σπανίσας γε ἄλλως ἀνοίξῃ· οὐ γὰρ ἄμεινον·” οὗτος ὁ τάφος ἦν ἀκίνητος μέχρι οὗ ἐς Δαρεῖον περιῆλθε ἡ βασιληίη· Δαρείῳ δὲ καὶ δεινὸν ἐδόκεε εἶναι τῇσι πύλῃσι ταύτῃσι μηδὲν χρᾶσθαι, καὶ χρημάτων κειμένων καὶ αὐτῶν τῶν γραμμάτων ἐπικαλεομένων, μὴ οὐ λαβεῖν αὐτά· τῇσι δὲ πύλῃσι ταύτῃσι οὐδὲν ἐχρᾶτο τοῦδε εἵνεκα, ὅτι ὕπερ κεφαλῆς οἱ ἐγίνετο ὁ νεκρὸς διεξελαύνοντι. ἀνοίξας δὲ τὸν τάφον εὗρε χρήματα μὲν οὔ, τὸν δὲ νεκρὸν καὶ γράμματα λέγοντα τάδε· “εἰ μὴ ἄπληστός τε ἔας χρημάτων καὶ αἰσχροκερδής, οὐκ ἂν νεκρῶν θήκας ἀνέῳγες.” αὕτη μέν νυν ἡ βασίλεια τοιαύτη τις λέγεται γενέσθαι.''. None | 1.187. There was a trick, too, that this same queen contrived. She had a tomb made for herself and set high over the very gate of that entrance of the city which was used most, with writing engraved on the tomb, which read: ,“If any king of Babylon in the future is in need of money, let him open this tomb and take as much as he likes: but let him not open it unless he is in need; for it will be the worse for him.” ,This tomb remained untouched until the kingship fell to Darius. He thought it a very strange thing that he should never use this gate, or take the money when it lay there and the writing itself invited him to. ,The reason he did not use the gate was that the dead body would be over his head as he passed through. ,After opening the tomb, he found no money there, only the dead body, with writing which read: “If you were ever satisfied with what you had and did not disgrace yourself seeking more, you would not have opened the coffins of the dead.” Such a woman, it is recorded, was this queen. ''. None |
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20. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Electra, daughter of Atlas
Found in books: Augoustakis (2014) 280; Verhagen (2022) 280
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21. Anon., Jubilees, 4.22-4.24 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Woman/Women, Daughters of Men/Women of the Earth • Zebah and Zalmunna, Zelophehad, daughters of
Found in books: Gera (2014) 259; Stuckenbruck (2007) 89
| 4.22. and who wrote down the signs of heaven according to the order of their months in a book, that men might know the seasons of the years according to the order of their separate months. 4.23. And he was the first to write a testimony, and he testified to the sons of men among the generations of the earth, and recounted the weeks of the jubilees, and made known to them the days of the years, and set in order the months and recounted the Sabbaths of the years as we made (them) known to him. 4.24. And what was and what will be he saw in a vision of his sleep, as it will happen to the children of men throughout their generations until the day of judgment; ''. None |
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22. Septuagint, Judith, 16.6 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Jephthah, daughter of • Tamar, Judah’s daughter in law • Woman/Women, Daughters of Men/Women of the Earth
Found in books: Gera (2014) 51, 444; Stuckenbruck (2007) 633
| 16.6. But the Lord Almighty has foiled them by the hand of a woman.''. None |
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23. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Job, daughters of • daughters of Philip,
Found in books: Gera (2014) 297, 362, 451; Huttner (2013) 197; Lidonnici and Lieber (2007) 55
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24. Dionysius of Halycarnassus, Roman Antiquities, 1.73.3 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Electra, daughter of Atlas
Found in books: Augoustakis (2014) 280; Verhagen (2022) 280
| 1.73.3. \xa0Others say that after the death of Aeneas Ascanius, having succeeded to the entire sovereignty of the Latins, divided both the country and the forces of the Latins into three parts, two of which he gave to his brothers, Romulus and Remus. He himself, they say, built Alba and some other towns; Remus built cities which he named Capuas, after Capys, his great-grandfather, Anchisa, after his grandfather Anchises, Aeneia (which was afterwards called Janiculum), after his father, and Rome, after himself. This last city was for some time deserted, but upon the arrival of another colony, which the Albans sent out under the leadership of Romulus and Remus, it received again its ancient name. So that, according to this account, there were two settlements of Rome, one a little after the Trojan war, and the other fifteen generations after the first. <''. None |
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25. Ovid, Metamorphoses, 4.1-4.11, 4.13-4.20, 4.22-4.30, 4.32-4.41, 4.43-4.47, 4.49-4.57, 4.59-4.83, 4.85-4.91, 4.93-4.100, 4.102-4.116, 4.118-4.124, 4.126-4.129, 4.131-4.133, 4.135-4.138, 4.140-4.152, 4.154-4.168, 4.170-4.173, 4.175-4.179, 4.181-4.183, 4.185-4.192, 4.194-4.210, 4.212-4.226, 4.228-4.234, 4.236-4.243, 4.245-4.255, 4.257-4.260, 4.262-4.269, 4.271-4.276, 4.278-4.286, 4.288-4.292, 4.294-4.304, 4.306-4.314, 4.316-4.319, 4.321-4.347, 4.349-4.357, 4.359-4.363, 4.365-4.373, 4.375-4.379, 4.381-4.391, 4.393-4.399, 4.401-4.415 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Minyads, daughters of Minyas [ Psoloeis] • Minyas, daughters of • Proetids, daughters of Proetus
Found in books: Bernabe et al (2013) 7, 14, 287, 303; Rutter and Sparkes (2012) 121
4.1. At non Alcithoe Minyeias orgia censet 4.2. accipienda dei, sed adhuc temeraria Bacchum 4.3. progeniem negat esse Iovis, sociasque sorores 4.4. inpietatis habet. Festum celebrare sacerdos 4.6. pectora pelle tegi, crinales solvere vittas, 4.7. serta coma, manibus frondentes sumere thyrsos 4.8. iusserat, et saevam laesi fore numinis iram 4.9. vaticinatus erat. Parent matresque nurusque
4.10. telasque calathosque infectaque pensa reponunt,
4.11. turaque dant Bacchumque vocant Bromiumque Lyaeumque
4.13. additur his Nyseus indetonsusque Thyoneus,
4.14. et cum Lenaeo genialis consitor uvae,
4.15. Nycteliusque Eleleusque parens et Iacchus et Euhan,
4.16. et quae praeterea per Graias plurima gentes
4.17. nomina, Liber, habes. Tibi enim inconsumpta iuventa est,
4.18. tu puer aeternus, tu formosissimus alto
4.19. conspiceris caelo, tibi, cum sine cornibus adstas, 4.20. virgineum caput est. Oriens tibi victus, adusque
4.22. Penthea tu, venerande, bipenniferumque Lycurgum 4.23. sacrilegos mactas, Tyrrhenaque mittis in aequor 4.24. corpora, tu biiugum pictis insignia frenis 4.25. colla premis lyncum; bacchae satyrique sequuntur, 4.26. quique senex ferula titubantes ebrius artus 4.27. sustinet et pando non fortiter haeret asello. 4.28. Quacumque ingrederis, clamor iuvenalis et una 4.29. femineae voces inpulsaque tympana palmis 4.30. concavaque aera sot longoque foramine buxus.
4.32. iussaque sacra colunt. Solae Minyeides intus 4.33. intempestiva turbantes festa Minerva 4.34. aut ducunt lanas, aut stamina pollice versant, 4.35. aut haerent telae famulasque laboribus urgent. 4.36. E quibus una levi deducens pollice filum 4.37. “dum cessant aliae commentaque sacra frequentant, 4.38. nos quoque, quas Pallas, melior dea, detinet” inquit, 4.39. “utile opus manuum vario sermone levemus: 4.40. perque vices aliquid, quod tempora longa videri 4.41. non sinat, in medium vacuas referamus ad aures.”
4.43. Illa, quid e multis referat (nam plurima norat), 4.44. cogitat et dubia est, de te, Babylonia, narret, 4.45. Derceti, quam versa squamis velantibus artus 4.46. stagna Palaestini credunt motasse figura; 4.47. an magis, ut sumptis illius filia pennis
4.49. nais an ut cantu nimiumque potentibus herbis 4.50. verterit in tacitos iuvenalia corpora pisces, 4.51. donec idem passa est; an, quae poma alba ferebat, 4.52. ut nunc nigra ferat contactu sanguinis arbor. 4.53. Hoc placet, hanc, quoniam vulgaris fabula non est, 4.54. talibus orsa modis, lana sua fila sequente: 4.55. “Pyramus et Thisbe, iuvenum pulcherrimus alter, 4.56. altera, quas oriens habuit, praelata puellis, 4.57. contiguas tenuere domos, ubi dicitur altam
4.59. Notitiam primosque gradus vicinia fecit: 4.60. tempore crevit amor. Taedae quoque iure coissent: 4.61. sed vetuere patres. Quod non potuere vetare, 4.62. ex aequo captis ardebant mentibus ambo. 4.63. Conscius omnis abest: nutu signisque loquuntur, 4.64. quoque magis tegitur, tectus magis aestuat ignis. 4.65. Fissus erat tenui rima, quam duxerat olim, 4.66. cum fieret paries domui communis utrique. 4.67. Id vitium nulli per saecula longa notatum 4.68. (quid non sentit amor?) primi vidistis amantes, 4.69. et vocis fecistis iter; tutaeque per illud 4.70. murmure blanditiae minimo transire solebant. 4.71. Saepe, ubi constiterant hinc Thisbe, Pyramus illinc, 4.72. inque vices fuerat captatus anhelitus oris, 4.73. “invide” dicebant “paries, quid amantibus obstas? 4.74. quantum erat, ut sineres toto nos corpore iungi, 4.75. aut hoc si nimium est, vel ad oscula danda pateres? 4.76. Nec sumus ingrati: tibi nos debere fatemur, 4.77. quod datus est verbis ad amicas transitus aures.” 4.78. Talia diversa nequiquam sede locuti 4.79. sub noctem dixere ”vale” partique dedere 4.80. oscula quisque suae non pervenientia contra. 4.81. Postera nocturnos aurora removerat ignes, 4.82. solque pruinosas radiis siccaverat herbas: 4.83. ad solitum coiere locum. Tum murmure parvo
4.85. fallere custodes foribusque excedere temptent, 4.86. cumque domo exierint, urbis quoque tecta relinquant; 4.87. neve sit errandum lato spatiantibus arvo, 4.88. conveniant ad busta Nini lateantque sub umbra 4.89. arboris. Arbor ibi, niveis uberrima pomis 4.90. ardua morus, erat, gelido contermina fonti. 4.91. Pacta placent. Et lux, tarde discedere visa,
4.93. Callida per tenebras versato cardine Thisbe 4.94. egreditur fallitque suos, adopertaque vultum 4.95. pervenit ad tumulum, dictaque sub arbore sedit. 4.96. Audacem faciebat amor. Venit ecce recenti 4.97. caede leaena boum spumantes oblita rictus, 4.98. depositura sitim vicini fontis in unda. 4.99. Quam procul ad lunae radios Babylonia Thisbe
4.100. vidit et obscurum timido pede fugit in antrum,
4.102. Ut lea saeva sitim multa conpescuit unda,
4.103. dum redit in silvas, inventos forte sine ipsa
4.104. ore cruentato tenues laniavit amictus.
4.105. Serius egressus vestigia vidit in alto
4.106. pulvere certa ferae totoque expalluit ore
4.107. Pyramus: ut vero vestem quoque sanguine tinctam
4.108. repperit, “una duos” inquit “nox perdet amantes.
4.109. E quibus illa fuit longa dignissima vita,
4.110. nostra nocens anima est: ego te, miseranda, peremi,
4.111. in loca plena metus qui iussi nocte venires,
4.112. nec prior huc veni. Nostrum divellite corpus,
4.113. et scelerata fero consumite viscera morsu,
4.114. o quicumque sub hac habitatis rupe, leones.
4.115. Sed timidi est optare necem.” Velamina Thisbes
4.116. tollit et ad pactae secum fert arboris umbram;
4.118. “accipe nunc” inquit “nostri quoque sanguinis haustus!”
4.119. quoque erat accinctus, demisit in ilia ferrum,
4.120. nec mora, ferventi moriens e vulnere traxit.
4.121. Ut iacuit resupinus humo: cruor emicat alte,
4.122. non aliter quam cum vitiato fistula plumbo
4.123. scinditur et tenui stridente foramine longas
4.124. eiaculatur aquas atque ictibus aera rumpit.
4.126. vertuntur faciem, madefactaque sanguine radix
4.127. purpureo tingit pendentia mora colore.
4.128. Ecce metu nondum posito, ne fallat amantem,
4.129. illa redit iuvenemque oculis animoque requirit,
4.131. Utque locum et visa cognoscit in arbore formam,
4.132. sic facit incertam pomi color: haeret, an haec sit.
4.133. Dum dubitat, tremebunda videt pulsare cruentum
4.135. pallidiora gerens exhorruit aequoris instar,
4.136. quod tremit, exigua cum summum stringitur aura.
4.137. Sed postquam remorata suos cognovit amores,
4.138. percutit indignos claro plangore lacertos,
4.140. vulnera supplevit lacrimis fletumque cruori
4.141. miscuit et gelidis in vultibus oscula figens
4.142. “Pyrame” clamavit “quis te mihi casus ademit?
4.143. Pyrame, responde: tua te carissima Thisbe
4.144. nominat: exaudi vultusque attolle iacentes!”
4.145. Ad nomen Thisbes oculos iam morte gravatos
4.146. Pyramus erexit, visaque recondidit illa.
4.147. Quae postquam vestemque suam cognovit et ense
4.148. vidit ebur vacuum, “tua te manus” inquit “amorque
4.149. perdidit, infelix. Est et mihi fortis in unum
4.150. hoc manus, est et amor: dabit hic in vulnera vires.
4.151. Persequar exstinctum letique miserrima dicar
4.152. causa comesque tui; quique a me morte revelli
4.154. Hoc tamen amborum verbis estote rogati,
4.155. o multum miseri meus illiusque parentes,
4.156. ut quos certus amor, quos hora novissima iunxit,
4.157. conponi tumulo non invideatis eodem.
4.158. At tu quae ramis arbor miserabile corpus
4.159. nunc tegis unius, mox es tectura duorum,
4.160. signa tene caedis pullosque et luctibus aptos
4.161. semper habe fetus, gemini monimenta cruoris.”
4.162. Dixit, et aptato pectus mucrone sub imum
4.163. incubuit ferro, quod adhuc a caede tepebat.
4.164. Vota tamen tetigere deos, tetigere parentes:
4.165. nam color in pomo est, ubi permaturuit, ater,
4.166. quodque rogis superest, una requiescit in urna.”
4.167. Desierat, mediumque fuit breve tempus, et orsa est
4.168. dicere Leuconoe: vocem tenuere sorores.
4.170. cepit amor Solem: Solis referemus amores.
4.171. Primus adulterium Veneris cum Marte putatur
4.172. hic vidisse deus: videt hic deus omnia primus.
4.173. Indoluit facto, Iunonigenaeque marito
4.175. et mens et quod opus fabrilis dextra tenebat
4.176. excidit. Extemplo graciles ex aere catenas
4.177. retiaque et laqueos, quae lumina fallere possent,
4.178. elimat (non illud opus tenuissima vincant
4.179. stamina, non summo quae pendet aranea tigno),
4.181. efficit et lecto circumdata collocat arte.
4.182. Ut venere torum coniunx et adulter in unum,
4.183. arte viri vinclisque nova ratione paratis
4.185. Lemnius extemplo valvas patefecit eburnas
4.186. admisitque deos: illi iacuere ligati
4.187. turpiter; atque aliquis de dis non tristibus optat
4.188. sic fieri turpis: superi risere, diuque
4.189. haec fuit in toto notissima fabula caelo.
4.190. Exigit indicii memorem Cythereia poenam,
4.191. inque vices illum, tectos qui laesit amores,
4.192. laedit amore pari.
4.194. Nempe tuis omnes qui terras ignibus uris,
4.195. ureris igne novo; quique omnia cernere debes,
4.196. Leucothoen spectas, et virgine figis in una,
4.197. quos mundo debes oculos. Modo surgis Eoo
4.198. temperius caelo, modo serius incidis undis,
4.199. spectandique mora brumales porrigis horas, 4.200. deficis interdum, vitiumque in lumina mentis 4.201. transit et obscurus mortalia pectora terres. 4.202. Nec, tibi quod lunae terris propioris imago 4.203. obstiterit, palles: facit hunc amor iste colorem. 4.204. Diligis hanc unam; nec te Clymeneque Rhodosque 4.205. nec tenet Aeaeae genetrix pulcherrima Circes, 4.206. quaeque tuos Clytie quamvis despecta petebat 4.207. concubitus ipsoque illo grave vulnus habebat 4.208. tempore: Leucothoe multarum oblivia fecit, 4.209. gentis odoriferae quam formosissima partu 4.210. edidit Eurynome. Sed postquam filia crevit,
4.212. Rexit Achaemenias urbes pater Orchamus, isque 4.213. septimus a prisco numeratur origine Belo. 4.214. Axe sub Hesperio sunt pascua Solis equorum. 4.215. Ambrosiam pro gramine habent: ea fessa diurnis 4.216. membra ministeriis nutrit reparatque labori. 4.217. Dumque ibi quadrupedes caelestia pabula carpunt, 4.218. noxque vicem peragit, thalamos deus intrat amatos, 4.219. versus in Eurynomes faciem genetricis, et inter
4.220. bis sex Leucothoen famulas ad lumina cernit
4.221. levia versato ducentem stamina fuso.
4.222. Ergo ubi ceu mater carae dedit oscula natae,
4.223. “res” ait “arcana est. Famulae, discedite neve
4.224. eripite arbitrium matri secreta loquendi.”
4.225. Paruerant: thalamoque deus sine teste relicto
4.226. “ille ego sum” dixit, “qui longum metior annum,
4.228. mundi oculus. Mihi, crede, places.” Pavet illa, metuque
4.229. et colus et fusus digitis cecidere remissis. 4.230. Ipse timor decuit. Nec longius ille moratus 4.231. in veram rediit speciem solitumque nitorem: 4.232. at virgo, quamvis inopino territa visu, 4.233. victa nitore dei posita vim passa querella est. 4.234. Invidit Clytie (neque enim moderatus in illa
4.236. vulgat adulterium diffamatumque parenti 4.237. indicat. Ille ferox inmansuetusque precantem 4.238. tendentemque manus ad lumina Solis et “ille 4.239. vim tulit invitae” dicentem defodit alta 4.240. crudus humo, tumulumque super gravis addit harenae. 4.241. Dissipat hunc radiis Hyperione natus iterque 4.242. dat tibi, qua possis defossos promere vultus. 4.243. Nec tu iam poteras enectum pondere terrae
4.245. Nil illo fertur volucrum moderator equorum 4.246. post Phaethonteos vidisse dolentius ignes. 4.247. Ille quidem gelidos radiorum viribus artus 4.248. si queat in vivum temptat revocare calorem: 4.249. sed quoniam tantis fatum conatibus obstat, 4.250. nectare odorato sparsit corpusque locumque, 4.251. multaque praequestus “tanges tamen aethera” dixit. 4.252. Protinus inbutum caelesti nectare corpus 4.253. dilicuit terramque suo madefecit odore: 4.254. virgaque per glaebas sensim radicibus actis 4.255. turea surrexit tumulumque cacumine rupit.
4.257. indiciumque dolor poterat, non amplius auctor 4.258. lucis adit venerisque modum sibi fecit in illa. 4.259. Tabuit ex illo dementer amoribus usa 4.260. nympha larum inpatiens, et sub Iove nocte dieque
4.262. perque novem luces expers undaeque cibique 4.263. rore mero lacrimisque suis ieiunia pavit 4.264. nec se movit humo: tantum spectabat euntis 4.265. ora dei vultusque suos flectebat ad illum. 4.266. Membra ferunt haesisse solo, partemque coloris 4.267. luridus exsangues pallor convertit in herbas; 4.268. est in parte rubor, violaeque simillimus ora 4.269. flos tegit. Illa suum, quamvis radice tenetur,
4.271. Dixerat, et factum mirabile ceperat aures. 4.272. Pars fieri potuisse negant, pars omnia veros 4.273. posse deos memorant: sed non et Bacchus in illis. 4.274. Poscitur Alcithoe, postquam siluere sorores. 4.275. Quae radio stantis percurrens stamina telae 4.276. “vulgatos taceo” dixit “pastoris amores
4.278. contulit in saxum (tantus dolor urit amantes). 4.279. Nec loquor, ut quondam naturae iure novato 4.280. ambiguus fuerit modo vir, modo femina Sithon. 4.281. Te quoque, nunc adamas, quondam fidissime parvo, 4.282. Celmi, Iovi, largoque satos Curetas ab imbri 4.283. et Crocon in parvos versum cum Smilace flores 4.284. praetereo, dulcique animos novitate tenebo. 4.285. Unde sit infamis, quare male fortibus undis 4.286. Salmacis enervet tactosque remolliat artus,
4.288. Mercurio puerum diva Cythereide natum 4.289. naides Idaeis enutrivere sub antris; 4.290. cuius erat facies, in qua materque paterque 4.291. cognosci possent; nomen quoque traxit ab illis. 4.292. Is tria cum primum fecit quinquennia, montes
4.294. ignotis errare locis, ignota videre 4.295. flumina gaudebat, studio minuente laborem. 4.296. Ille etiam Lycias urbes Lyciaeque propinquos 4.297. Caras adit. Videt hic stagnum lucentis ad imum 4.298. usque solum lymphae. Non illic canna palustris 4.299. nec steriles ulvae nec acuta cuspide iunci: 4.300. perspicuus liquor est; stagni tamen ultima vivo 4.301. caespite cinguntur semperque virentibus herbis. 4.302. Nympha colit, sed nec venatibus apta, nec arcus 4.303. flectere quae soleat nec quae contendere cursu, 4.304. solaque naiadum celeri non nota Dianae.
4.306. “Salmaci, vel iaculum vel pictas sume pharetras, 4.307. et tua cum duris venatibus otia misce.” 4.308. Nec iaculum sumit nec pictas illa pharetras, 4.309. nec sua cum duris venatibus otia miscet, 4.310. sed modo fonte suo formosos perluit artus, 4.311. saepe Cytoriaco deducit pectine crines 4.312. et, quid se deceat, spectatas consulit undas; 4.313. nunc perlucenti circumdata corpus amictu 4.314. mollibus aut foliis aut mollibus incubat herbis;
4.316. cum puerum vidit visumque optavit habere. 4.317. Nec tamen ante adiit, etsi properabat adire, 4.318. quam se conposuit, quam circumspexit amictus, 4.319. et finxit vultum et meruit formosa videri.
4.321. esse deus, seu tu deus es, potes esse Cupido,
4.322. sive es mortalis, qui te genuere, beati,
4.323. et frater felix, et fortunata profecto,
4.324. siqua tibi soror est, et quae dedit ubera nutrix:
4.325. sed longe cunctis longeque beatior illa,
4.326. siqua tibi sponsa est, siquam dignabere taeda.
4.327. Haec tibi sive aliqua est, mea sit furtiva voluptas,
4.328. seu nulla est, ego sim, thalamumque ineamus eundem.”
4.329. Nais ab his tacuit. Pueri rubor ora notavit 4.330. (nescit enim, quid amor), sed et erubuisse decebat. 4.331. Hic color aprica pendentibus arbore pomis 4.332. aut ebori tincto est, aut sub candore rubenti, 4.333. cum frustra resot aera auxiliaria, lunae. 4.334. Poscenti nymphae sine fine sororia saltem 4.335. oscula iamque manus ad eburnea colla ferenti 4.336. “desinis? aut fugio, tecumque” ait “ista relinquo.” 4.337. Salmacis extimuit “loca” que “haec tibi libera trado, 4.338. hospes” ait, simulatque gradu discedere verso, 4.339. tunc quoque respiciens, fruticumque recondita silva 4.340. delituit, flexuque genu submisit. At ille, 4.341. scilicet ut vacuis et inobservatus in herbis, 4.342. huc it et hinc illuc, et in adludentibus undis 4.343. summa pedum taloque tenus vestigia tingit; 4.344. nec mora, temperie blandarum captus aquarum 4.345. mollia de tenero velamina corpore ponit. 4.346. Tum vero placuit, nudaeque cupidine formae 4.347. Salmacis exarsit: flagrant quoque lumina nymphae,
4.349. opposita speculi referitur imagine Phoebus. 4.350. Vixque moram patitur, vix iam sua gaudia differt, 4.351. iam cupit amplecti, iam se male continet amens. 4.352. Ille cavis velox adplauso corpore palmis 4.353. desilit in latices, alternaque bracchia ducens 4.354. in liquidis translucet aquis, ut eburnea siquis 4.355. signa tegat claro vel candida lilia vitro. 4.356. “Vicimus et meus est!” exclamat nais et omni 4.357. veste procul iacta mediis inmittitur undis,
4.359. subiectatque manus invitaque pectora tangit, 4.360. et nunc hac iuveni, nunc circumfunditur illac; 4.361. denique nitentem contra elabique volentem 4.362. inplicat, ut serpens, quam regia sustinet ales 4.363. sublimemque rapit: pendens caput illa pedesque
4.365. utve solent hederae longos intexere truncos, 4.366. utque sub aequoribus deprensum polypus hostem 4.367. continet, ex omni dimissis parte flagellis. 4.368. Perstat Atlantiades, sperataque gaudia nymphae 4.369. denegat. Illa premit, commissaque corpore toto 4.370. sicut inhaerebat, “pugnes licet, inprobe” dixit, 4.371. “non tamen effugies. Ita di iubeatis! et istum 4.372. nulla dies a me nec me diducat ab isto.” 4.373. Vota suos habuere deos: nam mixta duorum
4.375. una, velut, siquis conducat cortice ramos, 4.376. crescendo iungi pariterque adolescere cernit. 4.377. Sic ubi conplexu coierunt membra tenaci, 4.378. nec duo sunt et forma duplex, nec femina dici 4.379. nec puer ut possit: neutrumque et utrumque videntur.
4.381. semimarem fecisse videt, mollitaque in illis 4.382. membra, manus tendens, sed non iam voce virili, 4.383. Hermaphroditus ait: “Nato date munera vestro, 4.384. et pater et genetrix, amborum nomen habenti: 4.385. quisquis in hos fontes vir venerit, exeat inde 4.386. semivir et tactis subito mollescat in undis.” 4.387. Motus uterque parens nati rata verba biformis 4.388. fecit et incesto fontem medicamine tinxit.” 4.389. Finis erat dictis. Sed adhuc Minyeia proles 4.390. urget opus spernitque deum festumque profanat, 4.391. tympana cum subito non adparentia raucis
4.393. tinnulaque aera sot; redolent murraeque crocique, 4.394. resque fide maior, coepere virescere telae 4.395. inque hederae faciem pendens frondescere vestis. 4.396. Pars abit in vites, et quae modo fila fuerunt, 4.397. palmite mutantur; de stamine pampinus exit; 4.398. purpura fulgorem pictis adcommodat uvis. 4.399. Iamque dies exactus erat, tempusque subibat,
4.401. sed cum luce tamen dubiae confinia noctis: 4.402. tecta repente quati pinguesque ardere videntur 4.403. lampades et rutilis conlucere ignibus aedes 4.404. falsaque saevarum simulacra ululare ferarum. 4.405. Fumida iamdudum latitant per tecta sorores, 4.406. diversaeque locis ignes ac lumina vitant; 4.407. dumque petunt tenebras, parvos membrana per artus 4.408. porrigitur tenuique includit bracchia pinna. 4.409. Nec qua perdiderint veterem ratione figuram 4.410. scire sinunt tenebrae. Non illas pluma levavit, 4.411. sustinuere tamen se perlucentibus alis; 4.412. conataeque loqui minimam et pro corpore vocem 4.413. emittunt, peraguntque leves stridore querellas. 4.414. Tectaque, non silvas celebrant lucemque perosae 4.415. nocte volant, seroque tenent a vespere nomen.' '. None | 4.1. Alcithoe, daughter of King Minyas, 4.2. consents not to the orgies of the God; 4.3. denies that Bacchus is the son of Jove, 4.4. and her two sisters join her in that crime. 4.6. keeping it sacred, had forbade all toil.— 4.7. And having draped their bosoms with wild skins, 4.8. they loosed their long hair for the sacred wreaths, 4.9. and took the leafy thyrsus in their hands;—
4.10. for so the priest commanded them. Austere
4.11. the wrath of Bacchus if his power be scorned.
4.13. and putting by their wickers and their webs,
4.14. dropt their unfinished toils to offer up
4.15. frankincense to the God; invoking him
4.16. with many names:—“O Bacchus! O Twice-born!
4.17. O Fire-begot! Thou only child Twice-mothered!
4.18. God of all those who plant the luscious grape!
4.19. O Liber !” All these names and many more, 4.20. for ages known—throughout the lands of Greece .
4.22. and lo, thou art an ever-youthful boy, 4.23. most beautiful of all the Gods of Heaven, 4.24. mooth as a virgin when thy horns are hid.—' "4.25. The distant east to tawny India 's clime," '4.26. where rolls remotest Ganges to the sea, 4.27. was conquered by thy might.—O Most-revered! 4.28. Thou didst destroy the doubting Pentheus,' "4.29. and hurled the sailors' bodies in the deep," '4.30. and smote Lycurgus, wielder of the ax.
4.32. with showy harness.—Satyrs follow thee; 4.33. and Bacchanals, and old Silenus, drunk, 4.34. unsteady on his staff; jolting so rough 4.35. on his small back-bent ass; and all the way 4.36. resounds a youthful clamour; and the scream 4.37. of women! and the noise of tambourines! 4.38. And the hollow cymbals! and the boxwood flutes,— 4.39. fitted with measured holes.—Thou art implored 4.40. by all Ismenian women to appear 4.41. peaceful and mild; and they perform thy rites.”
4.43. are carding wool within their fastened doors, 4.44. or twisting with their thumbs the fleecy yarn, 4.45. or working at the web. So they corrupt 4.46. the sacred festival with needless toil, 4.47. keeping their hand-maids busy at the work.
4.49. with nimble thumb, anon began to speak; 4.50. “While others loiter and frequent these rite 4.51. fantastic, we the wards of Pallas, much 4.52. to be preferred, by speaking novel thought 4.53. may lighten labour. Let us each in turn, 4.54. relate to an attentive audience, 4.55. a novel tale; and so the hours may glide.” 4.56. it pleased her sisters, and they ordered her 4.57. to tell the story that she loved the most.
4.59. the many tales she knew, first doubted she 4.60. whether to tell the tale of Derceto,— 4.61. that Babylonian, who, aver the tribe 4.62. of Palestine , in limpid ponds yet lives,— 4.63. her body changed, and scales upon her limbs; 4.64. or how her daughter, having taken wings, 4.65. passed her declining years in whitened towers. 4.66. Or should she tell of Nais, who with herbs, 4.67. too potent, into fishes had transformed 4.68. the bodies of her lovers, till she met 4.69. herself the same sad fate; or of that tree 4.70. which sometime bore white fruit, but now is changed 4.71. and darkened by the blood that stained its roots.— 4.72. Pleased with the novelty of this, at once 4.73. he tells the tale of Pyramus and Thisbe ;— 4.74. and swiftly as she told it unto them, 4.75. the fleecy wool was twisted into threads. 4.76. When Pyramus and Thisbe, who were known 4.77. the one most handsome of all youthful men, 4.78. the other loveliest of all eastern girls,— 4.79. lived in adjoining houses, near the wall 4.80. that Queen Semiramis had built of brick 4.81. around her famous city, they grew fond, 4.82. and loved each other—meeting often there— 4.83. and as the days went by their love increased.
4.85. their fathers had forbidden them to hope; 4.86. and yet the passion that with equal strength 4.87. inflamed their minds no parents could forbid. 4.88. No relatives had guessed their secret love, 4.89. for all their converse was by nods and signs; 4.90. and as a smoldering fire may gather heat,' "4.91. the more 'tis smothered, so their love increased." '
4.93. between their houses, many years ago, 4.94. was made defective with a little chink; 4.95. a small defect observed by none, although 4.96. for ages there; but what is hid from love? 4.97. Our lovers found the secret opening, 4.98. and used its passage to convey the sound 4.99. of gentle, murmured words, whose tuneful note
4.100. passed oft in safety through that hidden way.
4.102. thisbe on one and Pyramus the other,
4.103. and when their warm breath touched from lip to lip,
4.104. their sighs were such as this: “Thou envious wall
4.105. why art thou standing in the way of those
4.106. who die for love? What harm could happen thee
4.107. houldst thou permit us to enjoy our love?
4.108. But if we ask too much, let us persuade
4.109. that thou wilt open while we kiss but once:
4.110. for, we are not ungrateful; unto thee
4.111. we own our debt; here thou hast left a way
4.112. that breathed words may enter loving ears.,”
4.113. o vainly whispered they, and when the night
4.114. began to darken they exchanged farewells;
4.115. made presence that they kissed a fond farewell
4.116. vain kisses that to love might none avail.
4.118. and the bright sun had dried the dewy gra
4.119. again they met where they had told their love;
4.120. and now complaining of their hapless fate,
4.121. in murmurs gentle, they at last resolved,
4.122. away to slip upon the quiet night,
4.123. elude their parents, and, as soon as free,
4.124. quit the great builded city and their homes.
4.126. they chose a trysting place, the tomb of Ninus ,
4.127. where safely they might hide unseen, beneath
4.128. the shadow of a tall mulberry tree,
4.129. covered with snow-white fruit, close by a spring.
4.131. and now the daylight, seeming slowly moved,
4.132. inks in the deep waves, and the tardy night
4.133. arises from the spot where day declines.
4.135. deceived her parents, opened the closed door.
4.136. She flitted in the silent night away;
4.137. and, having veiled her face, reached the great tomb,
4.138. and sat beneath the tree; love made her bold.
4.140. approached the nearby spring to quench her thirst:
4.141. her frothing jaws incarnadined with blood
4.142. of slaughtered oxen. As the moon was bright,
4.143. Thisbe could see her, and affrighted fled
4.144. with trembling footstep to a gloomy cave;
4.145. and as she ran she slipped and dropped her veil,
4.146. which fluttered to the ground. She did not dare
4.147. to save it. Wherefore, when the savage beast
4.148. had taken a great draft and slaked her thirst,
4.149. and thence had turned to seek her forest lair,
4.150. he found it on her way, and full of rage,
4.151. tore it and stained it with her bloody jaws:
4.152. but Thisbe , fortunate, escaped unseen.
4.154. as Thisbe to the tryst; and, when he saw
4.155. the certain traces of that savage beast,
4.156. imprinted in the yielding dust, his face
4.157. went white with fear; but when he found the veil
4.158. covered with blood, he cried; “Alas, one night
4.159. has caused the ruin of two lovers! Thou
4.160. wert most deserving of completed days,
4.161. but as for me, my heart is guilty! I
4.162. destroyed thee! O my love! I bade thee come
4.163. out in the dark night to a lonely haunt,
4.164. and failed to go before. Oh! whatever lurk
4.165. beneath this rock, though ravenous lion, tear
4.166. my guilty flesh, and with most cruel jaw
4.167. devour my cursed entrails! What? Not so;' "
4.168. it is a craven's part to wish for death!”" '
4.170. went straightway to the shadow of the tree;
4.171. and as his tears bedewed the well-known veil,
4.172. he kissed it oft and sighing said, “Kisse
4.173. and tears are thine, receive my blood as well.”
4.175. deep in his bowels; and plucked it from the wound,
4.176. a-faint with death. As he fell back to earth,
4.177. his spurting blood shot upward in the air;
4.178. o, when decay has rift a leaden pipe
4.179. a hissing jet of water spurts on high.—
4.181. assumed a deeper tint, for as the root
4.182. oaked up the blood the pendent mulberrie
4.183. were dyed a purple tint.
4.185. though trembling still with fright, for now she thought
4.186. her lover must await her at the tree,
4.187. and she should haste before he feared for her.
4.188. Longing to tell him of her great escape
4.189. he sadly looked for him with faithful eyes;
4.190. but when she saw the spot and the changed tree,
4.191. he doubted could they be the same, for so
4.192. the colour of the hanging fruit deceived.
4.194. the wounded body covered with its blood;—
4.195. he started backward, and her face grew pale
4.196. and ashen; and she shuddered like the sea,
4.197. which trembles when its face is lightly skimmed
4.198. by the chill breezes;—and she paused a space;—
4.199. but when she knew it was the one she loved, 4.200. he struck her tender breast and tore her hair. 4.201. Then wreathing in her arms his loved form, 4.202. he bathed the wound with tears, mingling her grief 4.203. in his unquenched blood; and as she kissed 4.204. his death-cold features wailed; “Ah Pyramus , 4.205. what cruel fate has taken thy life away? 4.206. Pyramus ! Pyramus! awake! awake! 4.207. It is thy dearest Thisbe calls thee! Lift' "4.208. thy drooping head! Alas,”—At Thisbe's name" '4.209. he raised his eyes, though languorous in death, 4.210. and darkness gathered round him as he gazed.
4.212. his ivory sheath—but not the trusty sword 4.213. and once again she wailed; “Thy own right hand, 4.214. and thy great passion have destroyed thee!— 4.215. And I? my hand shall be as bold as thine— 4.216. my love shall nerve me to the fatal deed— 4.217. thee, I will follow to eternity— 4.218. though I be censured for the wretched cause, 4.219. o surely I shall share thy wretched fate:—
4.220. alas, whom death could me alone bereave,
4.221. thou shalt not from my love be reft by death!
4.222. And, O ye wretched parents, mine and his,
4.223. let our misfortunes and our pleadings melt
4.224. your hearts, that ye no more deny to those
4.225. whom constant love and lasting death unite—
4.226. entomb us in a single sepulchre.
4.228. preading dark shadows on the corpse of one,
4.229. destined to cover twain, take thou our fate 4.230. upon thy head; mourn our untimely deaths; 4.231. let thy fruit darken for a memory, 4.232. an emblem of our blood.” No more she said; 4.233. and having fixed the point below her breast, 4.234. he fell on the keen sword, still warm with his red blood.
4.236. her prayer was answered, for it moved the God 4.237. and moved their parents. Now the Gods have changed 4.238. the ripened fruit which darkens on the branch: 4.239. and from the funeral pile their parents sealed 4.240. their gathered ashes in a single urn. 4.241. So ended she; at once Leuconoe' "4.242. took the narrator's thread; and as she spoke" '4.243. her sisters all were silent.
4.245. that rules the world was captive made of Love. 4.246. My theme shall be a love-song of the Sun.' "4.247. 'Tis said the Lord of Day, whose wakeful eye" '4.248. beholds at once whatever may transpire, 4.249. witnessed the loves of Mars and Venus. Grieved 4.250. to know the wrong, he called the son of Juno, 4.251. Vulcan , and gave full knowledge of the deed, 4.252. howing how Mars and Venus shamed his love, 4.253. as they defiled his bed. Vulcan amazed,— 4.254. the nimble-thoughted Vulcan lost his wits, 4.255. o that he dropped the work his right hand held.
4.257. to file out chains of brass, delicate, fine, 4.258. from which to fashion nets invisible, 4.259. filmy of mesh and airy as the thread 4.260. of insect-web, that from the rafter swings.—
4.262. the slightest movement or the gentlest touch, 4.263. with cunning skill he drew them round the bed 4.264. where they were sure to dally. Presently 4.265. appeared the faithless wife, and on the couch 4.266. lay down to languish with her paramour.— 4.267. Meshed in the chains they could not thence arise, 4.268. nor could they else but lie in strict embrace,—' "4.269. cunningly thus entrapped by Vulcan 's wit.—" '
4.271. the folding ivory doors and called the Gods,— 4.272. to witness. There they lay disgraced and bound. 4.273. I wot were many of the lighter God 4.274. who wished themselves in like disgraceful bonds.— 4.275. The Gods were moved to laughter: and the tale 4.276. was long most noted in the courts of Heaven.' "
4.278. the Sun's betrayal of her stolen joys," "4.279. and thought to torture him in passion's pains," '4.280. and wreak requital for the pain he caused. 4.281. Son of Hyperion! what avails thy light? 4.282. What is the profit of thy glowing heat? 4.283. Lo, thou whose flames have parched innumerous lands, 4.284. thyself art burning with another flame! 4.285. And thou whose orb should joy the universe' "4.286. art gazing only on Leucothea's charms." '
4.288. forgetting all besides. Too early thou 4.289. art rising from thy bed of orient skies, 4.290. too late thy setting in the western waves; 4.291. o taking time to gaze upon thy love, 4.292. thy frenzy lengthens out the wintry hour!
4.294. dark shadows of this trouble in thy mind, 4.295. unwonted aspect, casting man perplexed 4.296. in abject terror. Pale thou art, though not 4.297. betwixt thee and the earth the shadowous moon 4.298. bedims thy devious way. Thy passion give 4.299. to grief thy countece—for her thy heart 4.300. alone is grieving—Clymene and Rhodos , 4.301. and Persa, mother of deluding Circe, 4.302. are all forgotten for thy doting hope; 4.303. even Clytie, who is yearning for thy love, 4.304. no more can charm thee; thou art so foredone.
4.306. Leucothea, daughter of Eurynome,' "4.307. most beauteous matron of Arabia 's strand," '4.308. where spicey odours blow. Eurynome' "4.309. in youthful prime excelled her mother's grace," '4.310. and, save her daughter, all excelled besides.' "4.311. Leucothea's father, Orchamas was king" '4.312. where Achaemenes whilom held the sway;' "4.313. and Orchamas from ancient Belus' death" '4.314. might count his reign the seventh in descent.
4.316. are hid below the western skies; when there, 4.317. and spent with toil, in lieu of nibbling herb 4.318. they take ambrosial food: it gives their limb 4.319. restoring strength and nourishes anew.
4.321. and Night resumes his reign, the god appear
4.322. disguised, unguessed, as old Eurynome
4.323. to fair Leucothea as she draws the threads,
4.324. all smoothly twisted from her spindle. There
4.325. he sits with twice six hand-maids ranged around,
4.326. and as the god beholds her at the door
4.327. he kisses her, as if a child beloved
4.328. and he her mother. And he spoke to her:
4.329. “Let thy twelve hand-maids leave us undisturbed, 4.330. for I have things of close import to tell, 4.331. and seemly, from a mother to her child.”, 4.332. o when they all withdrew the god began, 4.333. “Lo, I am he who measures the long year; 4.334. I see all things, and through me the wide world 4.335. may see all things; I am the glowing eye 4.336. of the broad universe! Thou art to me 4.337. the glory of the earth!” Filled with alarm, 4.338. from her relaxed fingers she let fall 4.339. the distaff and the spindle, but, her fear 4.340. o lovely in her beauty seemed, the God 4.341. no longer brooked delay: he changed his form 4.342. back to his wonted beauty and resumed 4.343. his bright celestial. Startled at the sight 4.344. the maid recoiled a space; but presently 4.345. the glory of the god inspired her love; 4.346. and all her timid doubts dissolved away; 4.347. without complaint she melted in his arms.' "
4.349. that Clytie, envious of Leucothea's joy," '4.350. where evil none was known, a scandal made; 4.351. and having published wide their secret love,' "4.352. leucothea's father also heard the tale." '4.353. Relentlessly and fierce, his cruel hand 4.354. buried his living daughter in the ground, 4.355. who, while her arms implored the glowing Sun, 4.356. complained. “For love of thee my life is lost.” 4.357. And as she wailed her father sowed her there.
4.359. to scatter the loose sand, a way to open, 4.360. that she might look with beauteous features forth 4.361. too late! for smothered by the compact earth, 4.362. thou canst not lift thy drooping head; alas! 4.363. A lifeless corse remains.
4.365. ince Phaethon was blasted by the bolt, 4.366. down-hurled by Jove, had ever grieved the God 4.367. who daily drives his winged steeds. In vain 4.368. he strives with all the magic of his ray 4.369. to warm her limbs anew. — The deed is done— 4.370. what vantage gives his might if fate deny? 4.371. He sprinkles fragrant nectar on her grave, 4.372. and lifeless corse, and as he wails exclaims, 4.373. “But naught shall hinder you to reach the skies.”
4.375. of nectar, sweet and odourate, dissolve 4.376. and adds its fragrant juices to the earth: 4.377. lowly from this a sprout of Frankincense 4.378. takes root in riched soil, and bursting through 4.379. the sandy hillock shows its top.
4.381. to Clytie comes the author of sweet light, 4.382. for though her love might make excuse of grief, 4.383. and grief may plead to pardon jealous words, 4.384. his heart disdains the schemist of his woe; 4.385. and she who turned to sour the sweet of love, 4.386. from that unhallowed moment pined away. 4.387. Envious and hating all her sister Nymphs, 4.388. day after day,—and through the lonely nights, 4.389. all unprotected from the chilly breeze, 4.390. her hair dishevelled, tangled, unadorned, 4.391. he sat unmoved upon the bare hard ground.' "
4.393. or haply by her own tears' bitter brine;—" '4.394. all other nourishment was naught to her.— 4.395. She never raised herself from the bare ground, 4.396. though on the god her gaze was ever fixed;— 4.397. he turned her features towards him as he moved: 4.398. they say that afterwhile her limbs took root 4.399. and fastened to the around.
4.401. overspread her countece, that turned as pale 4.402. and bloodless as the dead; but here and there 4.403. a blushing tinge resolved in violet tint; 4.404. and something like the blossom of that name 4.405. a flower concealed her face. Although a root 4.406. now holds her fast to earth, the Heliotrope 4.407. turns ever to the Sun, as if to prove 4.408. that all may change and love through all remain. 4.409. Thus was the story ended. All were charmed 4.410. to hear recounted such mysterious deeds. 4.411. While some were doubting whether such were true 4.412. others affirmed that to the living God 4.413. is nothing to restrain their wondrous works, 4.414. though surely of the Gods, immortal, none 4.415. accorded Bacchus even thought or place.' '. None |
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26. Josephus Flavius, Jewish Antiquities, 18.156, 18.159-18.160, 18.164-18.165, 18.179-18.189, 18.191-18.199, 18.201-18.204 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Antonia, daughter of Mark Antony • Berenice, daughter of Agrippa I • Berenice, daughter of Salome the elder • Mariamne, daughter of Agrippa I • Samaria (city of)/Sebaste, statues of daughters of Agrippa I desecrated in
Found in books: Salvesen et al (2020) 266, 268, 270; Udoh (2006) 201
18.156. καὶ ὁ Μαρσύας Πρῶτον κελεύει Βερενίκης ὄντα ἀπελεύθερον τῆς ̓Αγρίππου μητρός, διαθήκης δὲ τῆς ἐκείνου δικαίῳ ὑποτελοῦντα τῆς ̓Αντωνίας, αὐτῷ γοῦν παρασχεῖν ἐπὶ γράμματι καὶ πίστει τῇ αὐτοῦ.' "
18.159. καὶ τότε μὲν πείσεσθαι τοῖς κεκελευσμένοις προσποιητὸς ἦν, νυκτὸς δ' ἐπιγενομένης κόψας τὰ ἀπόγεια ᾤχετο ἐπ' ̓Αλεξανδρείας πλέων. ἔνθα ̓Αλεξάνδρου δεῖται τοῦ ἀλαβάρχου μυριάδας εἴκοσι δάνειον αὐτῷ δοῦναι. ὁ δ' ἐκείνῳ μὲν οὐκ ἂν ἔφη παρασχεῖν, Κύπρῳ δὲ οὐκ ἠρνεῖτο τήν τε φιλανδρίαν αὐτῆς καταπεπληγμένος καὶ τὴν λοιπὴν ἅπασαν ἀρετήν." '
18.164. ταύτην ἀναγνοὺς τὴν ἐπιστολὴν περιαλγεῖ τε ὁ Καῖσαρ καὶ διάκλεισιν γενέσθαι τῷ ̓Αγρίππᾳ κελεύει εἰσόδων τῶν πρὸς αὐτὸν ἄχρι δὴ καταβολῆς τοῦ χρέους. ὁ δὲ μηδὲν τῇ ὀργῇ τοῦ Καίσαρος καταπλαγεὶς ̓Αντωνίας δεῖται Γερμανικοῦ μητρὸς καὶ Κλαυδίου τοῦ ὕστερον γενομένου Καίσαρος, δάνεισμα αὐτῷ δοθῆναι τῶν τριάκοντα μυριάδων, ὡς φιλίας μὴ ἁμάρτοι τῆς πρὸς Τιβέριον. 18.165. ἡ δὲ Βερενίκης τε μνήμῃ τῆς μητρὸς αὐτοῦ, σφόδρα γὰρ ἀλλήλαις ἐχρῶντο αἵδε αἱ γυναῖκες, καὶ αὐτῷ ὁμοτροφίας πρὸς τοὺς ἀμφὶ Κλαύδιον γεγενημένης, δίδωσι τὸ ἀργύριον, καὶ αὐτῷ ἀποτίσαντι τὸ χρέος ἀνεπικώλυτος ἦν ἡ φιλία τοῦ Τιβερίου.' "
18.179. Διὰ μὲν δὴ τάδε καὶ Εὔτυχος ἀκροάσεώς τε οὐκ ἐτύγχανε: καὶ δεσμοῖς ἐνείχετο. χρόνου δὲ ἐγγενομένου Τιβέριός τε ἐκ τῶν Καπρεῶν εἰς Τουσκουλανὸν παραγίνεται ὅσον ἀπὸ σταδίων ἑκατὸν τῆς ̔Ρώμης, καὶ ὁ ̓Αγρίππας ἀξιοῖ τὴν ̓Αντωνίαν διαπράξασθαι γενέσθαι τῷ Εὐτύχῳ τὴν ἀκρόασιν ἐφ' οἷστισι τὴν κατηγορίαν ποιοῖτο αὐτοῦ." "18.181. ἰδίᾳ τε εὐεργέτις ἦν εἰς τὰ μέγιστα τοῦ Τιβερίου: ἐπιβουλῆς γὰρ μεγάλης συστάσης ἐπ' αὐτὸν ὑπὸ Σηιάνου φίλου τε ἀνδρὸς καὶ δύναμιν ἐν τῷ τότε μεγίστην ἔχοντος διὰ τὸ τῶν στρατευμάτων εἶναι ἡγεμονίαν αὐτῷ, καὶ τῆς τε βουλῆς οἱ πολλοὶ καὶ τῶν ἀπελευθέρων προσέθεντο καὶ τὸ στρατιωτικὸν διέφθαρτο, προυκοπτέν τε ἡ ἐπιβουλὴ ἐπὶ μέγα κἂν ἐπέπρακτο Σηιάνῳ τὸ ἔργον μὴ τῆς ̓Αντωνίας τόλμῃ χρησαμένης σοφωτέρᾳ τῆς Σηιάνου κακουργίας." '18.182. ἐπεὶ γὰρ μανθάνει τὰ ἐπὶ τῷ Τιβερίῳ συντεθειμένα, γράφει πρὸς αὐτὸν τὰ πάντα ἀκριβῶς καὶ Πάλλαντι ἐπιδοῦσα τὰ γράμματα τῷ πιστοτάτῳ τῶν δούλων αὐτῆς ἐκπέμπει πρὸς Τιβέριον εἰς τὰς Καπρέας. ὁ δὲ μαθὼν τόν τε Σηιᾶνον κτείνει καὶ τοὺς συνεπιβούλους, τήν τε ̓Αντωνίαν καὶ πρὶν ἀξιολόγως ἄγων τιμιωτέραν τε ὑπελάμβανεν κἀπὶ τοῖς πᾶσι πιθανήν.' "18.183. ὑπὸ δὴ ταύτης τῆς ̓Αντωνίας ὁ Τιβέριος παρακαλούμενος ἐξετάσαι τὸν Εὔτυχον, “ἀλλ' εἰ μὲν καταψεύσειε, φησὶν ὁ Τιβέριος, ἔτι δε ̓Αγρίππου τὰ εἰρημένα Εὔτυχος, ἀρκοῦσαν κομίζεται παρ' αὐτοῦ τιμωρίαν, ἣν ἐπιτετίμηκα αὐτός: εἰ δὲ βασανιζομένου ἀληθῆ φανείη τὰ εἰρημένα, μήπου κολάζειν ποθῶν τὸν ἀπελεύθερον ἐπ' αὐτὸν μᾶλλον καλοίη τὴν δίκην”." '18.184. καὶ ὁ ̓Αγρίππας ταῦτα φαμένης πρὸς αὐτὸν ̓Αντωνίας πολλῷ μᾶλλον ἐπέκειτο ἀξιῶν ἐξέτασιν γενέσθαι τοῦ πράγματος, καὶ ἡ ̓Αντωνία, οὐ γὰρ ἀνίει πολὺς ὢν ὁ ̓Αγρίππας ἐπὶ τοῖσδε δεῖσθαι, καιρὸν παραλαβοῦσα τοιοῦτον:' "18.185. αἰωρεῖτο μὲν Τιβέριος ἐπὶ φορείου κείμενος, προϊόντων Γαί̈ου τε τοῦ ἐκείνης υἱωνοῦ καὶ ̓Αγρίππα, ἀπ' ἀρίστου δ' ἦσαν, παραπεριπατοῦσα τῷ φορείῳ παρεκάλει καλεῖσθαί τε τὸν Εὔτυχον καὶ ἐξετάζεσθαι." "18.186. ὁ δέ “ἀλλ' ἴστων μὲν ̓Αντωνία, εἶπεν, οἱ θεοί, ὅτι μὴ τῇ ἐμαυτοῦ γνώμῃ ἀνάγκῃ δὲ τῆς σῆς παρακλήσεως ἐξαγόμενος πράξω τὰ πραξόμενα.” ταῦτα εἰπὼν κελεύει Μάκρωνα, ὃς Σηιανοῦ διάδοχος ἦν, τὸν Εὔτυχον ἀγαγεῖν. καὶ ὁ μὲν οὐδὲν εἰς ἀναβολὰς παρῆν. Τιβέριος δ' αὐτὸν ἤρετο, τί καὶ ἔχοι λέγειν κατ' ἀνδρὸς ἐλευθερίαν αὐτῷ παρεσχηκότος." "18.187. ὁ δέ φησιν, “ὦ δέσποτα, αἰωροῦντο μὲν ἐφ' ἁμάξης Γάιός τε οὗτος καὶ ̓Αγρίππας σὺν αὐτῷ καί σφων ἑζόμην παρὰ τοῖν ποδοῖν, λόγων δὲ πολλῶν ἀνακυκλουμένων ̓Αγρίππας φησὶ πρὸς Γάιον: εἰ γὰρ ἀφίκοιτό ποτε ἡμέρα, ᾗ μεταστὰς ὁ γέρων οὗτος χειροτονοίη σε ἡγεμόνα τῆς οἰκουμένης: οὐδὲν γὰρ ἡμῖν Τιβέριος ὁ υἱωνὸς αὐτοῦ γένοιτ' ἂν ἐμποδὼν ὑπὸ σοῦ τελευτῶν, καὶ ἥ τε οἰκουμένη γένοιτ' ἂν μακαρία κἀγὼ πρὸ αὐτῆς.”" '18.188. Τιβέριος δὲ πιστὰ ἡγησάμενος τὰ εἰρημένα καὶ ἅμα μῆνιν ἀναφέρων τῷ ̓Αγρίππᾳ παλαιάν, διότι κελεύσαντος αὐτοῦ θεραπεύειν Τιβέριον υἱωνόν τε αὐτοῦ γεγονότα καὶ Δρούσου παῖδα ὄντα, ὁ ̓Αγρίππας ἀτίμως ἦγεν παρακροασάμενος τὰς ἐπιστολὰς καὶ πᾶς ὡς τὸν Γάιον μετεκάθιζεν, 18.189. “τοῦτον μὲν δή, φησί, Μάκρων, δῆσον.” Μάκρων δὲ τὰ μὲν οὐ σαφῶς ὅντινα προστάξειεν ἐξεπιστάμενος, τὰ δὲ οὐκ ἂν προσδοκῶν περὶ τῷ ̓Αγρίππᾳ αὐτὸν κελεῦσαί τι τοιοῦτον, ἐπανεῖχεν ἀκριβωσόμενος τὰ εἰρημένα.' "
18.191. καὶ ὁ ̓Αγρίππας τρέπεται μὲν κατὰ δεήσεις, τοῦ τε παιδὸς ᾧ συνετέθραπτο μνημονεύων καὶ τοῦ Τιβερίου τῆς ἐκτροφῆς, οὐ μὴν ἤνυέν γέ τι, ἀλλ' ἦγον αὐτὸν ἐν πορφυρίσι δέσμιον." "18.192. καὶ καῦμά τε γὰρ σφοδρὸν ἦν καὶ ὑπὸ οἴνου τοῦ ἐπὶ σιτίοις μὴ πολλοῦ γεγονότος δίψος ἐξέκαιεν αὐτόν, καί τι καὶ ἠγωνία καὶ τὸ παρ' ἀξίαν προσελάμβανεν, θεασάμενός τινα τῶν Γαί̈ου παίδων Θαυμαστὸν ὄνομα ὕδωρ ἐν ἀγγείῳ κομίζοντα ᾔτησε πιεῖν." "18.193. καὶ ὀρέξαντος προθύμως πιών, “ἀλλ' εἴπερ ἐπ' ἀγαθοῖς, φησίν, ὦ παῖ, τὰ τῆσδέ σου τῆς διακονίας γέγονεν, διαφυγῆς μοι γενομένης τῶνδε τῶν δεσμῶν οὐκ ἂν βραδύνοιμι ἐλευθερίαν εἰσπρασσόμενός σοι παρὰ Γαί̈ου, ὃς καὶ δεσμώτῃ μοι γενομένῳ διακονεῖσθαι καθάπερ ἐν τῷ πρότερον καθεστηκότι σχήματι τῆς περὶ ἐμὲ ἀξιώσεως οὐκ ἐνέλιπες.” καὶ οὐκ ἐψεύσατο ταῦτα εἰπών, ἀλλὰ δὴ ἠμείψατο:" '18.194. ἐν ὑστέρῳ γὰρ βασιλεύσας τὸν Θαυμαστὸν μειζόνως ἐλεύθερόν τε ἀφῆκε παρὰ Γαί̈ου Καίσαρος γεγονότος λαβὼν καὶ τῆς οὐσίας ἐπίτροπον καθίστησι, τελευτῶν τε τῷ υἱεῖ ̓Αγρίππᾳ καὶ Βερενίκῃ τῇ θυγατρὶ ἐπὶ τοῖς ὁμοίοις διακονησόμενον κατέλιπεν, ἐν τιμῇ τε ὢν ταύτῃ γηραιὸς τελευτᾷ. καὶ ταῦτα μὲν ὕστερον. 18.195. ̓Αγρίππας δὲ τότε δεθεὶς εἱστήκει πρὸ τοῦ βασιλείου πρός τινι δένδρῳ κλιθεὶς ὑπὸ ἀθυμίας μετὰ πολλῶν οἳ ἐδέδεντο. καί τινος ὀρνέου καθίσαντος ἐπὶ τοῦ δένδρου, ᾧ ̓Αγρίππας προσεκέκλιτο, βουβῶνα δὲ οἱ ̔Ρωμαῖοι τὸν ὄρνιν τοῦτον καλοῦσιν, τῶν δεσμωτῶν τις Γερμανὸς θεασάμενος ἤρετο τὸν στρατιώτην, ὅστις εἴη ὁ ἐν τῇ πορφυρίδι. 18.196. καὶ μαθὼν μὲν ̓Αγρίππαν ὄνομα αὐτῷ, ̓Ιουδαῖον δὲ τὸ γένος καὶ τῶν ἐκείνῃ ἀξιολογωτάτων, ἠξίωσεν τὸν συνδεδεμένον αὐτῷ στρατιώτην πλησίον ἐλθεῖν διὰ λόγων: βούλεσθαι γάρ τινα ἀμφὶ τῶν πατρίων ἔρεσθαι αὐτόν.' "18.197. καὶ τυχών, ἐπεὶ πλησίον ἵσταται, δι' ἑρμηνέως “ὦ νεανία, φησίν, καταχθεῖ μέν σε τὸ αἰφνίδιον τῆς μεταβολῆς πολλήν τε οὕτως καὶ ἀθρόαν ἐπαγαγὸν τὴν τύχην, ἀπιστία δέ σοι λόγων, οἳ ἐπὶ διαφυγῇ κακοῦ τοῦ ἐφεστηκότος διαιροῖντο τοῦ θείου τὴν πρόνοιαν." "18.198. ἴσθι γε μήν, θεοὺς τοὺς ἐμοὶ πατρῴους καὶ τοὺς τοῖσδε ἐγχωρίους, οἳ τόνδε ἐπρυτάνευσαν ἡμῖν τὸν σίδηρον, ἐπομνύμενος λέξω τὰ πάντα οὔτε ἡδονῇ γλωσσάργῳ διδοὺς τὸν ἐπ' αὐτοῖς λόγον οὔτε διακενῆς εὐθυμεῖν σε ἐσπουδακώς." "18.199. αἱ γὰρ ἐπὶ τοιοῖσδε προαγορεύσεις ὑστερηκότος τοῦ ἀποδείξοντος ἔργου χαλεπωτέραν προστίθενται τὴν ἀχθηδόνα τοῦ μηδ' εἰ τὴν ἀρχὴν ἀκροάσαιτο αὐτῶν. ἀλλὰ καὶ τὸ ἐμὸν κινδύνοις παραβαλλόμενος δίκαιον ἡγησάμην σοι διασαφῆσαι τὴν προαγόρευσιν τῶν θεῶν." "
18.201. ταῦτα πεπράξεται μὲν ᾗπερ ἀποσημαίνει τοῦ θεοῦ τὸ ἐξαποστεῖλαν τουτονὶ τὸν ὄρνιν. προγνώσει τε αὐτῶν σύνεσιν τὴν παραγενομένην ἀποστερεῖν σε ἄδικον ἡγησάμην, ὅπως ἐπιστάμενος ἀγαθοῦ μέλλοντος λυσιτελεῖν ἐν ὀλίγῳ τὴν ἀχθηδόνα τοῦ παρόντος τιθοῖο. μνήμην δὲ ποιεῖσθαι εἰς χεῖράς σου παραγενομένου τοῦ εὐδαίμονος καὶ τοῦ καθ' ἡμᾶς διαφευξομένου δυστυχίαν, ᾗ τανῦν σύνεσμεν.”" "18.202. καὶ ὁ μὲν Γερμανὸς τοσάδε προειπὼν εἰς τοσόνδε ὦφλεν τῷ ̓Αγρίππᾳ γέλωτα, ἐφ' ὅσον ἐν τοῖς ὕστερον κατεφάνη τεθαυμάσθαι ἄξιος. ἡ δὲ ̓Αντωνία χαλεπῶς φέρουσα τοῦ ̓Αγρίππου τὴν δυστυχίαν τὸ μὲν Τιβερίῳ περὶ αὐτοῦ διαλέγεσθαι ἐργωδέστερον ἑώρα καὶ ἄλλως ἐπ' ἀπράκτοις γενησόμενον," "18.203. εὑρίσκετο δ' αὐτῷ παρὰ τοῦ Μάκρωνος στρατιωτῶν τε μετρίων ἀνδρῶν οἳ παραφυλάξειαν αὐτὸν ἐν φροντίσιν καὶ ἑκατοντάρχου τοῦ ἐφεστηξομένου τε ἐκείνοις καὶ συνδέτου ἐσομένου, λουτρά τε καθ' ἡμέραν συγκεχωρῆσθαι καὶ ἀπελευθέρων καὶ φίλων εἰσόδους τήν τε ἄλλην ῥᾳστώνην, ἣ τῷ σώματι γένοιτ' ἄν." "18.204. εἰσῄεσάν τε ὡς αὐτὸν φίλος τε Σίλας καὶ τῶν ἀπελευθέρων Μαρσύας καὶ Στοιχεὺς τροφὰς εἰσκομίζοντες αἷς ἔχαιρεν καὶ δι' ἐπιμελείας πάσης ἔχοντες, ἱμάτιά τε κομίζοντες ἐπὶ προσποιήσει πράσεως ὁπότε νὺξ γένοιτο ὑπεστρώνυσαν αὐτῷ συμπράξει τῶν στρατιωτῶν Μάκρωνος προειρηκότος: καὶ ταῦτα ἐπράσσετο ἐπὶ μῆνας ἕξ. καὶ τὰ μὲν κατὰ ̓Αγρίππαν ἐν τούτοις ἦν." '. None | 18.156. So Marsyas desired of Peter, who was the freed-man of Bernice, Agrippa’s mother, and by the right of her testament was bequeathed to Antonia, to lend so much upon Agrippa’s own bond and security;
18.159. He then pretended that he would do as he bid him; but when night came on, he cut his cables, and went off, and sailed to Alexandria, where he desired Alexander the alabarch to lend him two hundred thousand drachmae; but he said he would not lend it to him, but would not refuse it to Cypros, as greatly astonished at her affection to her husband, and at the other instances of her virtue;
18.164. When Caesar had read this letter, he was much troubled at it, and gave order that Agrippa should be excluded from his presence until he had paid that debt: upon which he was no way daunted at Caesar’s anger, but entreated Antonia, the mother of Germanicus, and of Claudius, who was afterward Caesar himself, to lend him those three hundred thousand drachmae, that he might not be deprived of Tiberius’s friendship; 18.165. o, out of regard to the memory of Bernice his mother, (for those two women were very familiar with one another,) and out of regard to his and Claudius’s education together, she lent him the money; and, upon the payment of this debt, there was nothing to hinder Tiberius’s friendship to him.
18.179. 6. On this account it was that Eutychus could not obtain a bearing, but was kept still in prison. However, some time afterward, Tiberius came from Capreae to Tusculanum, which is about a hundred furlongs from Rome. Agrippa then desired of Antonia that she would procure a hearing for Eutychus, let the matter whereof he accused him prove what it would. 18.181. She had also been the greatest benefactress to Tiberius, when there was a very dangerous plot laid against him by Sejanus, a man who had been her husband’s friend, and wire had the greatest authority, because he was general of the army, and when many members of the senate and many of the freed-men joined with him, and the soldiery was corrupted, and the plot was come to a great height. Now Sejanus had certainly gained his point, had not Antonia’s boldness been more wisely conducted than Sejanus’s malice; 18.182. for when she had discovered his designs against Tiberius, she wrote him an exact account of the whole, and gave the letter to Pallas, the most faithful of her servants, and sent him to Caprere to Tiberius, who, when he understood it, slew Sejanus and his confederates; so that Tiberius, who had her in great esteem before, now looked upon her with still greater respect, and depended upon her in all things. 18.183. So when Tiberius was desired by this Antonia to examine Eutychus, he answered, “If indeed Eutychus hath falsely accused Agrippa in what he hath said of him, he hath had sufficient punishment by what I have done to him already; but if, upon examination, the accusation appears to be true, let Agrippa have a care, lest, out of desire of punishing his freed-man, he do not rather bring a punishment upon himself.” 18.184. Now when Antonia told Agrippa of this, he was still much more pressing that the matter might be examined into; so Antonia, upon Agrippa’s lying hard at her continually to beg this favor, took the following opportunity: 18.185. As Tiberius lay once at his ease upon his sedan, and was carried about, and Caius, her grandson, and Agrippa, were before him after dinner she walked by the sedan, and desired him to call Eutychus, and have him examined; 18.186. to which he replied, “O Antonia! the gods are my witnesses that I am induced to do what I am going to do, not by my own inclination, but because I am forced to it by thy prayers.” When he had said this, he ordered Macro, who succeeded Sejanus, to bring Eutychus to him; accordingly, without any delay, he was brought. Then Tiberius asked him what he had to say against a man who had given him his liberty. 18.187. Upon which he said, “O my lord! this Caius, and Agrippa with him, were once riding in a chariot, when I sat at their feet, and, among other discourses that passed, Agrippa said to Caius, Oh that the day would once come when this old fellow will dies and name thee for the governor of the habitable earth! for then this Tiberius, his grandson, would be no hinderance, but would be taken off by thee, and that earth would be happy, and I happy also.” 18.188. Now Tiberius took these to be truly Agrippa’s words, and bearing a grudge withal at Agrippa, because, when he had commanded him to pay his respects to Tiberius, his grandson, and the son of Drusus, Agrippa had not paid him that respect, but had disobeyed his commands, and transferred all his regard to Caius; 18.189. he said to Macro, “Bind this man.” But Macro, not distinctly knowing which of them it was whom he bid him bind, and not expecting that he would have any such thing done to Agrippa, he forbore, and came to ask more distinctly what it was that he said.
18.191. Upon which Agrippa betook himself to make supplication for himself, putting him in mind of his son, with whom he was brought up, and of Tiberius his grandson whom he had educated; but all to no purpose; for they led him about bound even in his purple garments. 18.192. It was also very hot weather, and they had but little wine to their meal, so that he was very thirsty; he was also in a sort of agony, and took this treatment of him heinously: as he therefore saw one of Caius’s slaves, whose name was Thaumastus, carrying some water in a vessel, 18.193. he desired that he would let him drink; so the servant gave him some water to drink, and he drank heartily, and said, “O thou boy! this service of thine to me will be for thy advantage; for if I once get clear of these my bonds, I will soon procure thee thy freedom of Caius who has not been wanting to minister to me now I am in bonds, in the same manner as when I was in my former state and dignity.” 18.194. Nor did he deceive him in what he promised him, but made him amends for what he had now done; for when afterward Agrippa was come to the kingdom, he took particular care of Thaumastus, and got him his liberty from Caius, and made him the steward over his own estate; and when he died, he left him to Agrippa his son, and to Bernice his daughter, to minister to them in the same capacity. The man also grew old in that honorable post, and therein died. But all this happened a good while later. 18.195. 7. Now Agrippa stood in his bonds before the royal palace, and leaned on a certain tree for grief, with many others, who were in bonds also; and as a certain bird sat upon the tree on which Agrippa leaned, (the Romans call this bird bubo,) an owl, one of those that were bound, a German by nation, saw him, and asked a soldier who that man in purple was; 18.196. and when he was informed that his name was Agrippa, and that he was by nation a Jew, and one of the principal men of that nation, he asked leave of the soldier to whom he was bound, to let him come nearer to him, to speak with him; for that he had a mind to inquire of him about some things relating to his country; 18.197. which liberty, when he had obtained, and as he stood near him, he said thus to him by an interpreter: “This sudden change of thy condition, O young man! is grievous to thee, as bringing on thee a manifold and very great adversity; nor wilt thou believe me, when I foretell how thou wilt get clear of this misery which thou art now under, and how Divine Providence will provide for thee. 18.198. Know therefore (and I appeal to my own country gods, as well as to the gods of this place, who have awarded these bonds to us) that all I am going to say about thy concerns shall neither be said for favor nor bribery, nor out of an endeavor to make thee cheerful without cause; 18.199. for such predictions, when they come to fail, make the grief at last, and in earnest, more bitter than if the party had never heard of any such thing. However, though I run the hazard of my own self, I think it fit to declare to thee the prediction of the gods.
18.201. This event will be brought to pass by that God who hath sent this bird hither to be a sign unto thee. And I cannot but think it unjust to conceal from thee what I foreknow concerning thee, that, by thy knowing beforehand what happiness is coming upon thee, thou mayest not regard thy present misfortunes. But when this happiness shall actually befall thee, do not forget what misery I am in myself, but endeavor to deliver me.” 18.202. So when the German had said this, he made Agrippa laugh at him as much as he afterwards appeared worthy of admiration. But now Antonia took Agrippa’s misfortune to heart: however, to speak to Tiberius on his behalf, she took to be a very difficult thing, and indeed quite impracticable, as to any hope of success; 18.203. yet did she procure of Macro, that the soldiers that kept him should be of a gentle nature, and that the centurion who was over them and was to diet with him, should be of the same disposition, and that he might have leave to bathe himself every day, and that his freed-men and friends might come to him, and that other things that tended to ease him might be indulged him. 18.204. So his friend Silas came in to him, and two of his freed-men, Marsyas and Stechus, brought him such sorts of food as he was fond of, and indeed took great care of him; they also brought him garments, under pretense of selling them; and when night came on, they laid them under him; and the soldiers assisted them, as Macro had given them order to do beforehand. And this was Agrippa’s condition for six months’ time, and in this case were his affairs.' '. None |
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27. New Testament, Acts, 21.9 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Eutychis (daughter of Philip), • Hermione (daughter of Philip), • Philip, daughters of • daughters of Philip • daughters of Philip,
Found in books: Ernst (2009) 202; Huttner (2013) 192, 196, 198, 204; Tabbernee (2007) 139
21.9. τούτῳ δὲ ἦσαν θυγατέρες τέσσαρες παρθένοι προφητεύουσαι.''. None | 21.9. Now this man had four virgin daughters who prophesied. ''. None |
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28. New Testament, Romans, 16.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Eutychis (daughter of Philip), • Hermione (daughter of Philip), • Iulia daughter of Drusus • Philip, daughters of • daughters of Philip, • daughters of Philippos, Christian prophets
Found in books: Ernst (2009) 202; Huttner (2013) 198; Lampe (2003) 164; Marek (2019) 534
16.7. ἀσπάσασθε Ἀνδρόνικον καὶ Ἰουνίαν τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου, οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις, οἳ καὶ πρὸ ἐμοῦ γέγοναν ἐν Χριστῷ.' '. None | 16.7. Greet Andronicus and Junias, my relatives and my fellow prisoners, who are notable among the apostles, who also were in Christ before me. ' '. None |
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29. New Testament, Mark, 1.29-1.31, 1.44, 5.21-5.43, 9.2-9.8, 10.34 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Daughter of Jephthah • Herodias’s daughter • Jairus, daughter of • Jairus’s daughter • Jesus, daughter • Jesus, healing Jairus’s daughter • Syrophoenician woman and daughter
Found in books: Avery Peck et al. (2014) 246, 264; Poorthuis and Schwartz (2014) 256; Vargas (2021) 170, 171, 172, 174, 201, 202, 203, 204, 210
1.29. Καὶ εὐθὺς ἐκ τῆς συναγωγῆς ἐξελθόντες ἦλθαν εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου μετὰ Ἰακώβου καὶ Ἰωάνου. 1.30. ἡ δὲ πενθερὰ Σίμωνος κατέκειτο πυρέσσουσα, καὶ εὐθὺς λέγουσιν αὐτῷ περὶ αὐτῆς. καὶ προσελθὼν ἤγειρεν αὐτὴν κρατήσας τῆς χειρός· 1.31. καὶ ἀφῆκεν αὐτὴν ὁ πυρετός, καὶ διηκόνει αὐτοῖς.
1.44. καὶ λέγει αὐτῷ Ὅρα μηδενὶ μηδὲν εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῷ ἱερεῖ καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξεν Μωυσῆς εἰς μαρτύριον αὐτοῖς.
5.21. Καὶ διαπεράσαντος τοῦ Ἰησοῦ ἐν τῷ πλοίῳ πάλιν εἰς τὸ πέραν συνήχθη ὄχλος πολὺς ἐπʼ αὐτόν, καὶ ἦν παρὰ τὴν θάλασσαν. 5.22. Καὶ ἔρχεται εἷς τῶν ἀρχισυναγώγων, ὀνόματι Ἰάειρος, 5.23. καὶ ἰδὼν αὐτὸν πίπτει πρὸς τοὺς πόδας αὐτοῦ καὶ παρακαλεῖ αὐτὸν πολλὰ λέγων ὅτι Τὸ θυγάτριόν μου ἐσχάτως ἔχει, ἵνα ἐλθὼν ἐπιθῇς τὰς χεῖρας αὐτῇ ἵνα σωθῇ καὶ ζήσῃ. 5.24. καὶ ἀπῆλθεν μετʼ αὐτοῦ. Καὶ ἠκολούθει αὐτῷ ὄχλος πολύς, καὶ συνέθλιβον αὐτόν. 5.25. καὶ γυνὴ οὖσα ἐν ῥύσει αἵματος δώδεκα ἔτη 5.26. καὶ πολλὰ παθοῦσα ὑπὸ πολλῶν ἰατρῶν καὶ δαπανήσασα τὰ παρʼ αὐτῆς πάντα καὶ μηδὲν ὠφεληθεῖσα ἀλλὰ μᾶλλον εἰς τὸ χεῖρον ἐλθοῦσα, 5.27. ἀκούσασα τὰ περὶ τοῦ Ἰησοῦ, ἐλθοῦσα ἐν τῷ ὄχλῳ ὄπισθεν ἥψατο τοῦ ἱματίου αὐτοῦ· 5.28. ἔλεγεν γὰρ ὅτι Ἐὰν ἅψωμαι κἂν τῶν ἱματίων αὐτοῦ σωθήσομαι. 5.29. καὶ εὐθὺς ἐξηράνθη ἡ πηγὴ τοῦ αἵματος αὐτῆς, καὶ ἔγνω τῷ σώματι ὅτι ἴαται ἀπὸ τῆς μάστιγος. 5.30. καὶ εὐθὺς ὁ Ἰησοῦς ἐπιγνοὺς ἐν ἑαυτῷ τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν ἐπιστραφεὶς ἐν τῷ ὄχλῳ ἔλεγεν Τίς μου ἥψατο τῶν ἱματίων; 5.31. καὶ ἔλεγον αὐτῷ οἱ μαθηταὶ αὐτοῦ Βλέπεις τὸν ὄχλον συνθλίβοντά σε, καὶ λέγεις Τίς μου ἥψατο; 5.32. καὶ περιεβλέπετο ἰδεῖν τὴν τοῦτο ποιήσασαν. 5.33. ἡ δὲ γυνὴ φοβηθεῖσα καὶ τρέμουσα, εἰδυῖα ὃ γέγονεν αὐτῇ, ἦλθεν καὶ προσέπεσεν αὐτῷ καὶ εἶπεν αὐτῷ πᾶσαν τὴν ἀλήθειαν. 5.34. ὁ δὲ εἶπεν αὐτῇ Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· ὕπαγε εἰς εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου. 5.35. Ἔτι αὐτοῦ λαλοῦντος ἔρχονται ἀπὸ τοῦ ἀρχισυναγώγου λέγοντες ὅτι Ἡ θυγάτηρ σου ἀπέθανεν· τί ἔτι σκύλλεις τὸν διδάσκαλον; 5.36. ὁ δὲ Ἰησοῦς παρακούσας τὸν λόγον λαλούμενον λέγει τῷ ἀρχισυναγώγῳ Μὴ φοβοῦ, μόνον πίστευε. 5.37. καὶ οὐκ ἀφῆκεν οὐδένα μετʼ αὐτοῦ συνακολουθῆσαι εἰ μὴ τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάνην τὸν ἀδελφὸν Ἰακώβου. 5.38. καὶ ἔρχονται εἰς τὸν οἶκον τοῦ ἀρχισυναγώγου, καὶ θεωρεῖ θόρυβον καὶ κλαίοντας καὶ ἀλαλάζοντας πολλά, 5.39. καὶ εἰσελθὼν λέγει αὐτοῖς Τί θορυβεῖσθε καὶ κλαίετε; τὸ παιδίον οὐκ ἀπέθανεν ἀλλὰ καθεύδει. 5.40. καὶ κατεγέλων αὐτοῦ. αὐτὸς δὲ ἐκβαλὼν πάντας παραλαμβάνει τὸν πατέρα τοῦ παιδίου καὶ τὴν μητέρα καὶ τοὺς μετʼ αὐτοῦ, καὶ εἰσπορεύεται ὅπου ἦν τὸ παιδίον· 5.41. καὶ κρατήσας τῆς χειρὸς τοῦ παιδίου λέγει αὐτῇ Ταλειθά κούμ, ὅ ἐστιν μεθερμηνευόμενον Τὸ κοράσιον, σοὶ λέγω, ἔγειρε. 5.42. καὶ εὐθὺς ἀνέστη τὸ κοράσιον καὶ περιεπάτει, ἦν γὰρ ἐτῶν δώδεκα. καὶ ἐξέστησαν εὐθὺς ἐκστάσει μεγάλῃ. 5.43. καὶ διεστείλατο αὐτοῖς πολλὰ ἵνα μηδεὶς γνοῖ τοῦτο, καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν.
9.2. Καὶ μετὰ ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ Ἰωάνην, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατʼ ἰδίαν μόνους. καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, 9.3. καὶ τὰ ἱμάτια αὐτοῦ ἐγένετο στίλβοντα λευκὰ λίαν οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται οὕτως λευκᾶναι. 9.4. καὶ ὤφθη αὐτοῖς Ἠλείας σὺν Μωυσεῖ, καὶ ἦσαν συνλαλοῦντες τῷ Ἰησοῦ. 9.5. καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ Ῥαββεί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν. 9.6. οὐ γὰρ ᾔδει τί ἀποκριθῇ, ἔκφοβοι γὰρ ἐγένοντο. 9.7. καὶ ἐγένετο νεφέλη ἐπισκιάζουσα αὐτοῖς, καὶ ἐγένετο φωνὴ ἐκ τῆς νεφέλης Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἀκούετε αὐτοῦ. 9.8. καὶ ἐξάπινα περιβλεψάμενοι οὐκέτι οὐδένα εἶδον μεθʼ ἑαυτῶν εἰ μὴ τὸν Ἰησοῦν μόνον.
10.34. καὶ ἐμπαίξουσιν αὐτῷ καὶ ἐμπτύσουσιν αὐτῷ καὶ μαστιγώσουσιν αὐτὸν καὶ ἀποκτενοῦσιν, καὶ μετὰ τρεῖς ἡμέρας ἀναστήσεται.' '. None | 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. ' "1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. " '1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them.
1.44. and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them."
5.21. When Jesus had crossed back over in the boat to the other side, a great multitude was gathered to him; and he was by the sea. 5.22. Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet, 5.23. and begged him much, saying, "My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live." 5.24. He went with him, and a great multitude followed him, and they pressed upon him on all sides. 5.25. A certain woman, who had an issue of blood for twelve years, 5.26. and had suffered many things by many physicians, and had spent all that she had, and was no better, but rather grew worse, 5.27. having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes. 5.28. For she said, "If I just touch his clothes, I will be made well." 5.29. Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction. 5.30. Immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd, and asked, "Who touched my clothes?" 5.31. His disciples said to him, "You see the multitude pressing against you, and you say, \'Who touched me?\'" 5.32. He looked around to see her who had done this thing. 5.33. But the woman, fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth. 5.34. He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease." 5.35. While he was still speaking, they came from the synagogue ruler\'s house saying, "Your daughter is dead. Why bother the Teacher any more?" 5.36. But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, "Don\'t be afraid, only believe." 5.37. He allowed no one to follow him, except Peter, James, and John the brother of James. ' "5.38. He came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing. " '5.39. When he had entered in, he said to them, "Why do you make an uproar and weep? The child is not dead, but is asleep." 5.40. They laughed him to scorn. But he, having put them all out, took the father of the child and her mother and those who were with him, and went in where the child was lying. 5.41. Taking the child by the hand, he said to her, "Talitha cumi;" which means, being interpreted, "Young lady, I tell you, get up." 5.42. Immediately the young lady rose up, and walked, for she was twelve years old. They were amazed with great amazement. 5.43. He strictly ordered them that no one should know this, and commanded that something should be given to her to eat.
9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let\'s make three tents: one for you, one for Moses, and one for Elijah."' "9.6. For he didn't know what to say, for they were very afraid. " '9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him." 9.8. Suddenly looking around, they saw no one with them any more, except Jesus only.
10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again."' '. None |
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30. Tacitus, Annals, 15.23.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • deification, of Claudia Augusta (Nero's daughter) • pontifex maximus, daughter of
Found in books: Davies (2004) 180; Shannon-Henderson (2019) 341
| 15.23.4. \xa0In the consulate of Memmius Regulus and Verginius Rufus, Nero greeted a daughter, presented to him by Poppaea, with more than human joy, named the child Augusta, and bestowed the same title on Poppaea. The scene of her delivery was the colony of Antium, where the sovereign himself had seen the light. The senate had already commended the travail of Poppaea to the care of Heaven and formulated vows in the name of the state: they were now multiplied and paid. Public thanksgivings were added, and a Temple of Fertility was decreed, together with a contest on the model of the Actian festival; while golden effigies of the Two Fortunes were to be placed on the throne of Capitoline Jove, and, as the Julian race had its Circus Games at Bovillae, so at Antium should the Claudian and Domitian houses. But all was transitory, as the infant died in less than four months. Then fresh forms of adulation made their appearance, and she was voted the honour of deification, a place in the pulvinar, a temple, and a priest. The emperor, too, showed himself as incontinent in sorrow as in joy. It was noted that when the entire senate streamed towards Antium shortly after the birth, Thrasea, who was forbidden to attend, received the affront, prophetic of his impending slaughter, without emotion. Shortly afterwards, they say, came a remark of the Caesar, in which he boasted to Seneca that he was reconciled to Thrasea; and Seneca congratulated the Caesar: an incident which increased the fame, and the dangers, of those eminent men. <''. None |
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31. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Julia (daughter of Augustus)
Found in books: Jenkyns (2013) 154; Phang (2001) 369
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32. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Lot, daughters of • Pharaoh’s daughter • Tamar (daughter-in-law of Judah)
Found in books: Bloch (2022) 58; Monnickendam (2020) 112
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33. Pausanias, Description of Greece, 2.7.6, 2.22.1 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Minyads, daughters of Minyas [ Psoloeis] • Pandareus, daughters of • Proetids, daughters of Proetus • Proetus of Tiryns, daughters of
Found in books: Bernabe et al (2013) 303, 407; Pirenne-Delforge and Pironti (2022) 29; Simon (2021) 319
2.7.6. ἡγεῖται μὲν οὖν ὃν Βάκχειον ὀνομάζουσιν—Ἀνδροδάμας σφίσιν ὁ Φλάντος τοῦτον ἱδρύσατο—, ἕπεται δὲ ὁ καλούμενος Λύσιος, ὃν Θηβαῖος Φάνης εἰπούσης τῆς Πυθίας ἐκόμισεν ἐκ Θηβῶν. ἐς δὲ Σικυῶνα ἦλθεν ὁ Φάνης, ὅτε Ἀριστόμαχος ὁ Κλεοδαίου τῆς γενομένης μαντείας ἁμαρτὼν διʼ αὐτὸ καὶ καθόδου τῆς ἐς Πελοπόννησον ἥμαρτεν. ἐκ δὲ τοῦ Διονυσίου βαδίζουσιν ἐς τὴν ἀγοράν, ἔστι ναὸς Ἀρτέμιδος ἐν δεξιᾷ Λιμναίας. καὶ ὅτι μὲν κατερρύηκεν ὁ ὄροφος, δῆλά ἐστιν ἰδόντι· περὶ δὲ τοῦ ἀγάλματος οὔτε ὡς κομισθέντος ἑτέρωσε οὔτε ὅντινα αὐτοῦ διεφθάρη τρόπον εἰπεῖν ἔχουσιν.
2.22.1. τῆς δὲ Ἥρας ὁ ναὸς τῆς Ἀνθείας ἐστὶ τοῦ ἱεροῦ τῆς Λητοῦς ἐν δεξιᾷ καὶ πρὸ αὐτοῦ γυναικῶν τάφος. ἀπέθανον δὲ αἱ γυναῖκες ἐν μάχῃ πρὸς Ἀργείους τε καὶ Περσέα, ἀπὸ νήσων τῶν ἐν Αἰγαίῳ Διονύσῳ συνεστρατευμέναι· καὶ διὰ τοῦτο Ἁλίας αὐτὰς ἐπονομάζουσιν. ἀντικρὺ δὲ τοῦ μνήματος τῶν γυναικῶν Δήμητρός ἐστιν ἱερὸν ἐπίκλησιν Πελασγίδος ἀπὸ τοῦ ἱδρυσαμένου Πελασγοῦ τοῦ Τριόπα, καὶ οὐ πόρρω τοῦ ἱεροῦ τάφος Πελασγοῦ.''. None | 2.7.6. The first is the one named Baccheus, set up by Androdamas, the son of Phlias, and this is followed by the one called Lysius (Deliverer), brought from Thebes by the Theban Phanes at the command of the Pythian priestess. Phanes came to Sicyon when Aristomachus, the son of Cleodaeus, failed to understand the oracle I To wait for “the third fruit,” i.e. the third generation. It was interpreted to mean the third year. given him, and therefore failed to return to the Peloponnesus . As you walk from the temple of Dionysus to the market-place you see on the right a temple of Artemis of the lake. A look shows that the roof has fallen in, but the inhabitants cannot tell whether the image has been removed or how it was destroyed on the spot.
2.22.1. The temple of Hera Anthea (Flowery) is on the right of the sanctuary of Leto, and before it is a grave of women. They were killed in a battle against the Argives under Perseus, having come from the Aegean Islands to help Dionysus in war; for which reason they are surnamed Haliae (Women of the Sea). Facing the tomb of the women is a sanctuary of Demeter, surnamed Pelasgian from Pelasgus, son of Triopas, its founder, and not far from the sanctuary is the grave of Pelasgus.''. None |
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34. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Minyads, daughters of Minyas [ Psoloeis] • Minyas, daughters of
Found in books: Bernabe et al (2013) 14, 333; Brule (2003) 25
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35. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Nahman, daughters of Rabbi • divine power, of rabbis’ daughters • rabbis, daughters of
Found in books: Janowitz (2002) 91; Janowitz (2002b) 106
45a. ורב ענן ברייתא לא שמיע ליה,ואי מדשמואל ממאי דאינה מכורה ומעות חוזרין דילמא אינה מכורה ומעות מתנה נינהו מידי דהוה אמקדש את אחותו דאיתמר המקדש את אחותו רב אמר מעות חוזרין ושמואל אמר מעות מתנה,אמר ליה אביי לרב יוסף מאי חזית דקנסינן ללוקח נקנסיה למוכר א"ל לאו עכברא גנב אלא חורא גנב א"ל אי לאו עכברא חורא מנא ליה,מסתברא היכא דאיכא איסורא התם קנסינן:,ההוא עבדא דערק מחוצה לארץ לארץ אזל מריה אבתריה אתא לקמיה דרבי אמי אמר ליה נכתוב לך שטרא אדמיה וכתוב ליה גיטא דחירותא ואי לא מפקנא ליה מינך מדרבי אחי ברבי יאשיה,דתניא (שמות כג, לג) לא ישבו בארצך פן יחטיאו אותך לי וגו\' יכול בעובד כוכבים שקיבל עליו שלא לעבוד עבודת כוכבים הכתוב מדבר ת"ל (דברים כג, טז) לא תסגיר עבד אל אדוניו אשר ינצל אליך מעם אדוניו מאי תקנתו עמך ישב בקרבך וגו\',וקשיא ליה לר\' יאשיה האי מעם אדוניו מעם אביו מיבעי ליה אלא אמר רבי יאשיה במוכר עבדו לחוצה לארץ הכתוב מדבר,וקשיא ליה לרבי אחי ברבי יאשיה האי אשר ינצל אליך אשר ינצל מעמך מיבעי ליה אלא אמר רבי אחי בר\' יאשיה בעבד שברח מחו"ל לארץ הכתוב מדבר,תניא אידך לא תסגיר עבד אל אדוניו רבי אומר בלוקח עבד ע"מ לשחררו הכתוב מדבר היכי דמי אמר רב נחמן בר יצחק דכתב ליה הכי לכשאקחך הרי עצמך קנוי לך מעכשיו,רב חסדא ערק ליה עבדא לבי כותאי שלח להו הדרוה ניהלי שלחו ליה לא תסגיר עבד אל אדוניו (שלח להו (דברים כב, ג) וכן תעשה לחמורו וכן תעשה לשמלתו וכן תעשה לכל אבידת אחיך שלחו ליה והכתיב לא תסגיר עבד אל אדוניו) שלח להו ההוא בעבד שברח מחו"ל לארץ וכדרבי אחי ברבי יאשיה,ומאי שנא דשלח להו כדר\' אחי בר\' יאשיה משום דמשמע להו קראי,אביי אירכס ליה חמרא בי כותאי שלח להו שדרוה לי שלחו ליה שלח סימנא שלח להו דחיוורא כריסיה שלחו ליה אי לאו דנחמני את לא הוה משדרנא ליה ניהלך אטו כולי חמרי לאו כריסייהו חיוורין נינהו:,45a. The Gemara says: And as for Rav A, who could not determine in which case the money of the sale is returned, the baraita was not known to him, so he was not able to use it in order to resolve his dilemma.,And if Rav A would attempt to resolve his dilemma from the statement of Shmuel, who said that the sale does not take effect at all, this should mean that the money used in the sale is returned, it is possible to say: From where can you assume that it is not sold, and therefore the money is returned? Perhaps it is not sold and the money is considered to be a gift, just as it is according to the opinion of Shmuel in the case of one who betroths his sister. As it was stated with regard to one who betroths his sister, Rav said: The money he gave for the betrothal is returned, since the betrothal does not take effect; and Shmuel said: This money is a gift, meaning that he wished to give a gift to his sister and he did so in this manner. Therefore, Rav A remained uncertain as to when Shmuel required the money to be returned.,With regard to the halakha that if one sells his slave to a Jew outside of Eretz Yisrael it is the purchaser who loses his money, Abaye said to Rav Yosef: What did you see to cause you to say that we apply the penalty to the purchaser, in that he is required to emancipate the slave and loses his money; we should apply the penalty to the seller, and he should be required to return the money. Rav Yosef answered Abaye with a parable and said to him: It is not the mouse that steals, but the hole that steals. In other words, a mouse cannot steal anything unless he has a hole for hiding the stolen items. Here too, the slave would not have been sold without the help of the purchaser. The Gemara questions this logic: But if not for the mouse, from where would the hole have the stolen item; since they both contribute to the prohibited act, each of them is deserving of being penalized.,Rav Yosef responded to him: It stands to reason that anywhere that the forbidden item, i.e., the slave, is, in this case, with the purchaser, there we should penalize.,§ The Gemara relates: There was a certain slave who fled from his master from outside of Eretz Yisrael to Eretz Yisrael. His master followed him to Eretz Yisrael and came before Rabbi Ami. Rabbi Ami said to the master: We will write a promissory note for his value for you, and you should write a bill of manumission for him. And if you do not do this, I will remove him from you entirely, since he does not have to return to outside of Eretz Yisrael, based on the statement of Rabbi Aḥai, son of Rabbi Yoshiya.,As it is taught in a baraita: The verse states with regard to the residents of the Land of Canaan: “They shall not dwell in your land lest they make you to sin against Me, for you will serve their gods; for they will be a snare to you” (Exodus 23:33). One might have thought that the verse is also speaking of a gentile who accepted upon himself not to engage in idol worship, and is teaching that such a gentile may not dwell in Eretz Yisrael as well; therefore the verse states: “You shall not deliver to his master a slave who escaped to you from his master” (Deuteronomy 23:16). The baraita understands that the verse is speaking in metaphoric terms about a gentile who has come to Eretz Yisrael, escaping his idolatrous past. The baraita continues: What is this gentile’s remedy? “He shall dwell with you in your midst” (Deuteronomy 23:17). This teaches that as long as he accepts upon himself not to engage in idol worship, he may remain in Eretz Yisrael.,And the explanation of the verse in the baraita is difficult for Rabbi Yoshiya: This expression employed in the verse: “From his master,” is imprecise if it is speaking about a gentile who abandons idol worship, as it should have stated: From his father, as a father is a more apt metaphor for the religion in which one was raised. Rather, Rabbi Yoshiya explains differently and says: The verse is speaking of one who sells his slave to a Jew who lives outside of Eretz Yisrael, and the continuation of the verse: “He shall dwell with you,” means that he does not go to his new master outside of Eretz Yisrael, but is emancipated and remains in Eretz Yisrael.,And the explanation of Rabbi Yoshiya is difficult for Rabbi Aḥai, son of Rabbi Yoshiya: If it is referring to a slave who is sold to one outside of Eretz Yisrael, then this expression: “Who escaped to you,” is not accurate, as he is leaving from Eretz Yisrael, not escaping to Eretz Yisrael. According to Rabbi Yoshiya’s explanation, it should have stated: Who escaped from you. Rather, Rabbi Aḥai, son of Rabbi Yoshiya, said: The verse is speaking of a slave who escaped from outside of Eretz Yisrael to Eretz Yisrael, which indicates that in such a case he may dwell there and is not returned to his master. Based on this statement of Rabbi Aḥai, son of Rabbi Yoshiya, Rabbi Ami told the master that the slave will in any case be emancipated.,It is taught in another baraita: The verse states: “You shall not deliver to his master a slave” (Deuteronomy 23:16); Rabbi Yehuda HaNasi says: The verse is speaking of one who acquires a slave in order to emancipate him. The court may not deliver him to this master, because he is not his slave and he may not treat him as such. The Gemara asks: What are the circumstances of this case? Rav Naḥman bar Yitzḥak said: For example, when he wrote to the slave like this: When I will purchase you, you are hereby acquired to yourself from now. The new master does not take possession of the slave, as he is emancipated immediately upon being purchased.,The Gemara relates that Rav Ḥisda’s slave escaped to Bei Kutai, a place where Samaritans lived. He sent a request to the residents of that place: Return him to me. They sent a response to him: The verse states: “You shall not deliver to his master a slave,” so we will not return this slave to you. He sent a response to them: The verse also states with regard to lost items: “And you shall restore it to him…and so you shall do for his donkey and so you shall do for his garment and so you shall do for anything your brother has lost” (Deuteronomy 22:2–3). They sent a response to him again: But isn’t it written: “You shall not deliver to his master a slave”? Rav Ḥisda sent a response to them: That verse is referring to a slave who escaped from outside of Eretz Yisrael to Eretz Yisrael, and in accordance with the explanation of Rabbi Aḥai, son of Rabbi Yoshiya, and my slave escaped from one location outside of Eretz Yisrael to another location outside of Eretz Yisrael.,The Gemara asks: And what is different about this case that led him to send a response to them specifically in accordance with the explanation of Rabbi Aḥai, son of Rabbi Yoshiya, and not in accordance with any other interpretation of the verse? The Gemara answers: Because that is how the Samaritans would understand the verse. Samaritans did not generally accept the explanations of the Sages, and this explanation accords with the straightforward reading of the verse, while the other explanations do not.,The Gemara relates that Abaye lost a donkey among the Samaritans in Bei Kutai. He sent a request to them: Send it to me. They sent a response to him: Send a distinguishing mark and we will return it to you. He sent the following distinguishing mark to them: That its belly is white. They sent a response to him: If not for the fact that you are Naḥmani, meaning that we know that you are a trustworthy man, we would not send it to you. Is that to say that bellies of all donkeys aren’t white? Therefore, it is not a true distinguishing mark.,The captives are not redeemed for more than their actual monetary value, for the betterment of the world; and one may not aid the captives in their attempt to escape from their captors for the betterment of the world, so that kidnappers will not be more restrictive with their captives to prevent them from escaping. Rabban Shimon ben Gamliel says: For the betterment of the captives, so that kidnappers will not avenge the escape of the captives by treating other captives with cruelty.,A dilemma was raised before the Sages: With regard to this expression: For the betterment of the world, is it due to the ficial pressure of the community? Is the concern that the increase in price will lead to the community assuming ficial pressures it will not be able to manage? Or perhaps it is because the result of this will be that they will not seize and bring additional captives, as they will see that it is not worthwhile for them to take Jews captive?,The Gemara suggests: Come and hear an answer based on the fact that Levi bar Darga redeemed his daughter who was taken captive with thirteen thousand gold dinars. This indicates that private citizens may pay excessive sums to redeem a captive if they so choose. Therefore, it must be that the reason for the ordice was to avoid an excessive burden being placed upon the community. If the ordice was instituted to remove the incentive for kidnappers to capture Jews, a private citizen would also not be permitted to pay an excessive sum.,Abaye said: And who told us that he acted in accordance with the wishes of the Sages? Perhaps he acted against the wishes of the Sages, and this anecdote cannot serve as a proof.,The mishna taught: And one may not aid the captives in their attempt to escape from their captors, for the betterment of the world. Rabban Shimon ben Gamliel says: For the betterment of the captives. The Gemara asks: What is the difference between the two reasons given? The Gemara answers: There is a difference between them when there is only one captive. If this ordice was instituted for the benefit of the other captives, so that the kidnappers should not avenge a captive’s escape by treating the others with cruelty, then if there is only one captive to begin with, one may help him to escape. If it was instituted so that kidnappers in general will not act restrictively with their captives, it would be prohibited in this case as well.,§ The Gemara relates that Rav Naḥman’s daughters would stir a boiling pot with their bare hands, and people thought that the heat did not harm them due to their righteousness. Rav Ilish had a difficulty with a verse, as it is written: “A man one of a thousand I have found, and a woman among all those have I not found” (Ecclesiastes 7:28). Aren’t there Rav Naḥman’s daughters, who were exceptionally righteous? These words caused them to be taken captive, due to the evil eye, and Rav Ilish was also taken captive with them.,One day a certain man was sitting with him in captivity who knew the language of birds. A raven came and called to Rav Ilish. Rav Ilish said to the man: What is the raven saying? He said to him that it is saying: Ilish, escape; Ilish, escape. Rav Ilish said: It is a lying raven, and I do not rely on it.,In the meantime, a dove came and was calling out. Rav Ilish said to the man: What is it saying? He said to him that the dove said: Ilish, escape; Ilish, escape. Ilish said: The Congregation of Israel is compared to a dove; I conclude from the dove’s words that a miracle will happen for me, and I can attempt to escape. Rav Ilish said: Before I leave, I will go and I will see Rav Naḥman’s daughters. If they remained steadfast in their faith and are acting appropriately, then I will take them with me and I will return them to their home.,He said: Women tell all of their secret matters to each other in the bathroom, so he went there to eavesdrop on them. He heard them saying: These captors are now our husbands, and the men of Neharde’a to whom we are married are our husbands. We should tell our captors to distance us from here so that our husbands should not come to this area and hear that we are here, and redeem us, and take us home. They preferred to remain with their captors.,Upon hearing this Rav Ilish arose and escaped. He and that man who knew the language of the birds came to a river crossing. A miracle happened for him and he crossed the river on a ferry, and the captors found that man and killed him. When Rav Naḥman’s daughters were returned and they came back from their captivity, Rav Ilish said: They would stir the pot with witchcraft, and that is why they were not burned by the boiling pot, but it was not due to their righteousness.,And Torah scrolls, phylacteries, or mezuzot are not purchased from the gentiles when they acquire these objects, if they request more than their actual monetary value,''. None | |
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36. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Daughter of Ben Kalba Sabua • incest, father and daughter-in-law
Found in books: Kosman (2012) 33; Monnickendam (2020) 113
10b. אלא ויקריא מלמד שהקריא אברהם אבינו לשמו של הקב"ה בפה כל עובר ושב כיצד לאחר שאכלו ושתו עמדו לברכו אמר להם וכי משלי אכלתם משל אלהי עולם אכלתם הודו ושבחו וברכו למי שאמר והיה העולם,(בראשית לח, טו) ויראה יהודה ויחשבה לזונה כי כסתה פניה משום דכסתה פניה חשבה לזונה,א"ר אלעזר שכסתה פניה בבית חמיה דא"ר שמואל בר נחמני א"ר יונתן כל כלה שהיא צנועה בבית חמיה זוכה ויוצאין ממנה מלכים ונביאים מנלן מתמר נביאים דכתיב (ישעיהו א, א) חזון ישעיהו בן אמוץ מלכים מדוד ואמר רבי לוי דבר זה מסורת בידינו מאבותינו אמוץ ואמציה אחים הוו,(בראשית לח, כה) היא מוצאת היא מיתוצאת מיבעי ליה א"ר אלעזר לאחר שנמצאו סימניה בא סמאל וריחקן בא גבריאל וקירבן,היינו דכתיב (תהלים נו, א) למנצח על יונת אלם רחוקים לדוד מכתם א"ר יוחנן משעה שנתרחקו סימניה נעשית כיונה אילמת לדוד מכתם שיצא ממנה דוד שהיה מך ותם לכל דבר אחר מכתם שהיתה מכתו תמה שנולד כשהוא מהול דבר אחר מכתם כשם שבקטנותו הקטין עצמו אצל מי שגדול ממנו ללמוד תורה כך בגדולתו,(בראשית לח, כה) והיא שלחה אל חמיה לאמר לאיש אשר אלה לו אנכי הרה ותימא ליה מימר אמר רב זוטרא בר טוביה אמר רב ואמרי לה אמר רב חנא בר ביזנא אמר רבי שמעון חסידא ואמרי לה אמר רבי יוחנן משום ר\' שמעון בן יוחי נוח לו לאדם שיפיל עצמו לתוך כבשן האש ואל ילבין פני חבירו ברבים מנלן מתמר,(בראשית לח, כה) הכר נא א"ר חמא ברבי חנינא בהכר בישר לאביו בהכר בישרוהו בהכר בישר (בראשית לז, לב) הכר נא הכתנת בנך היא בהכר בישרוהו הכר נא למי,נא אין נא אלא לשון בקשה אמרה ליה בבקשה ממך הכר פני בוראך ואל תעלים עיניך ממני,(בראשית לח, כו) ויכר יהודה ויאמר צדקה ממני היינו דאמר רב חנין בר ביזנא א"ר שמעון חסידא יוסף שקדש ש"ש בסתר זכה והוסיפו לו אות אחת משמו של הקב"ה דכתיב (תהלים פא, ו) עדות ביהוסף שמו,יהודה שקדש ש"ש בפרהסיא זכה ונקרא כולו על שמו של הקב"ה כיון שהודה ואמר צדקה ממני יצתה בת קול ואמרה אתה הצלת תמר ושני בניה מן האור חייך שאני מציל בזכותך ג\' מבניך מן האור מאן נינהו חנניה מישאל ועזריה,צדקה ממני מנא ידע יצתה בת קול ואמרה ממני יצאו כבושים,(בראשית לח, כו) ולא יסף עוד לדעתה אמר שמואל סבא חמוה דרב שמואל בר אמי משמיה דרב שמואל בר אמי כיון שידעה שוב לא פסק ממנה כתיב הכא ולא יסף עוד לדעתה וכתיב התם (דברים ה, יט) קול גדול ולא יסף,אבשלום נתגאה בשערו וכו\' ת"ר אבשלום בשערו מרד שנאמר (שמואל ב יד, כה) וכאבשלום לא היה איש יפה וגו\' ובגלחו את ראשו (וגו\') והיה מקץ ימים לימים אשר יגלח כי כבד עליו וגלחו ושקל את שער ראשו מאתים שקלים באבן המלך תנא אבן שאנשי טבריא ואנשי ציפורי שוקלים בה,לפיכך נתלה בשערו שנאמר (שמואל ב יח, ט) ויקרא אבשלום לפני עבדי דוד ואבשלום רוכב על הפרד ויבא הפרד תחת שובך האלה הגדולה ויאחז ראשו באלה ויותן בין השמים ובין הארץ והפרד אשר תחתיו עבר שקל ספסירא בעא למיפסקיה תנא דבי רבי ישמעאל באותה שעה נבקע שאול מתחתיו,(שמואל ב יט, א) וירגז המלך ויעל על עליית השער ויבך וכה אמר בלכתו בני אבשלום בני בני אבשלום מי יתן מותי אני תחתיך אבשלום בני בני והמלך לאט את פניו ויזעק המלך קול גדול בני אבשלום אבשלום בני בני הני תמניא בני למה שבעה דאסקיה משבעה מדורי גיהנם ואידך איכא דאמרי דקריב רישיה לגבי גופיה ואיכא דאמרי דאייתיה לעלמא דאתי,(שמואל ב יח, יח) ואבשלום לקח ויצב לו בחייו מאי לקח אמר ריש לקיש שלקח מקח רע לעצמו את מצבת אשר בעמק המלך וגו\' א"ר חנינא בר פפא בעצה עמוקה של מלכו של עולם''. None | 10b. but rather as vayyakri, and he caused others to call. This teaches that Abraham our forefather caused the name of the Holy One, Blessed be He, to be called out in the mouth of all passersby. How so? After the guests of Abraham ate and drank, they arose to bless him. He said to them: But did you eat from what is mine? Rather, you ate from the food of the God of the world. Therefore, you should thank and praise and bless the One Who spoke and the world was created. In this way, Abraham caused everyone to call out to God.,The Gemara continues its discussion of the incident of Judah and Tamar. It is written: “When Judah saw her, he thought her to be a prostitute, for she had covered her face” (Genesis 38:15). The Gemara asks: Because she had covered her face he thought her to be a prostitute? Prostitutes usually uncover their faces in order to attract men.,Rabbi Elazar says: The verse means that Tamar covered her face in the home of her father-in-law, Judah. Therefore, he did not recognize her when her face was uncovered. As Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: Any daughter-in-law who is modest in the house of her father-in-law merits that kings and prophets emerge from her. From where do we derive this? From Tamar. Prophets emerged from her, as it is written: “The vision of Isaiah, the son of Amoz” (Isaiah 1:1). Kings emerged from her, as seen from David. And Rabbi Levi says: This matter is a tradition that we received from our ancestors: Amoz, father of Isaiah, and Amaziah, king of Judea, were brothers. This indi-cates that Isaiah was also from the house of David and therefore a descendant of Tamar.,The verse describes Tamar’s court hearing: “When she was brought forth mutzet, she sent to her father-in-law, saying: By the man whose these are, am I with child” (Genesis 38:25). The Gemara comments: It should have stated: When she was mitutzet. The word mutzet also carries the implication of being found. What then, is taught by the use of that term? Rabbi Elazar says: After her signs, which she was using to prove that she was impregnated by Judah, were brought out, the evil angel Samael came and distanced them from each other in an attempt to prevent Judah’s admission and Tamar’s survival, which would enable the birth of King David. The angel Gabriel then came and moved the signs closer again. Therefore, the word mutzet is used, as it alludes to the signs being found again.,The Gemara comments: This is as it is written: “For the leader, upon yonat eilem reḥokim, a psalm mikhtam of David” (Psalms 56:1). Rabbi Yoḥa says the verse means: From the moment that her signs were distanced reḥokim, she became like a mute dove yona illemet. And the phrase “a psalm mikhtam of David” means: The one from whom David emerged, as he was modest makh and flawless tam with everyone. Alternatively, mikhtam indicates that makkato, the place on his body that would have required wounding makka, was complete tama, i.e., that David was born circumcised. Alternatively, mikhtam indicates that just as in his youth David made himself small in front of one who was greater than him in order to learn Torah from that person, so too, when he became great and was crowned king, he still behaved in this manner, so that his modesty, makh, was complete, tam, all of his life.,The verse concerning Tamar then states: “She sent to her father-in-law, saying: By the man whose these are, am I with child” (Genesis 38:25). The Gemara comments: And let her say to him explicitly that she was impregnated by him. Rav Zutra bar Tuviyya says that Rav says, and some say Rav Ḥana bar Bizna says that Rabbi Shimon Ḥasida says, and some say that Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: It is more amenable for a person to throw himself into a fiery furnace if faced with the choice of publicly embarrassing another or remaining silent even if it leads to being burned, and not humiliate another in public. From where do we derive this? From Tamar, as she was prepared to be burned if Judah did not confess, rather than humiliate him in public.,The verse continues: “And she said: Discern, please, whose are these, the signet, and the cords, and the staff” (Genesis 38:25). Rabbi Ḥama, son of Rabbi Ḥanina, says: With use of the word discern Judah informed his father that Joseph was lost, and also with use of the word discern they informed Judah about the signs. The Gemara explains: With the word discern he informed Jacob his father when he brought him the coat of Joseph and said to his father: “And they sent the coat of many colors, and they brought it to their father; and said: This have we found. Discern now whether it is your son’s coat or not” (Genesis 37:32). With the word discern they informed him: “And she said: Discern, please, whose are these.”,It states: “Discern, please na.” The word na is nothing other than a language of request. The Gemara explains: She said to him: I request of you: Discern the image of your Creator in every person, and do not avert your eyes from me.,The verse states: “And Judah acknowledged them, and said: She is more righteous than I; forasmuch as I gave her not to Shelah my son” (Genesis 38:26). This is the same as Rav Ḥanin bar Bizna says that Rabbi Shimon Ḥasida says: Joseph, who sanctified the name of Heaven in private by not committing adultery with the wife of Potiphar, merited that one letter from the name of the Holy One, Blessed be He, was added to his name, as it is written: “He appointed it in Joseph bihosef for a testimony in his name, when He went forth against the land of Egypt” (Psalms 81:6). In this verse the name Joseph is written with an additional letter heh, found in the ineffable name of God.,He continues: Judah, who sanctified the name of Heaven in public, merited that his entire name is called by the name of the Holy One, Blessed be He, for all the letters of the ineffable name of God are included within the name of Judah, with the addition of the letter dalet. When he confessed and said: “She is more righteous than I,” a Divine Voice went forth and said: You saved Tamar and her two children in her womb from being burned by the fire. By your life, i.e., in your merit, I will save three of your children from the fire. And who are they? Haiah, Mishael, and Azariah (see Daniel, chapter 3).,Judah said: “She is more righteous than I mimmenni.” The word “mimmenni” can also be understood as “from me,” with Judah thereby admitting that he is the father. The Gemara asks: From where did he know that it was in fact from him that Tamar was pregt? The Gemara answers: A Divine Voice went forth and said: From Me these hidden matters emerged, and this woman will be the mother of royalty, which requires that Judah be the father.,The same verse continues: “And he knew her leda’atah again no more velo yasaf ,” seemingly indicating that Judah did not engage in sexual intercourse with Tamar again. Shmuel the Elder, father-in-law of Rav Shmuel bar Ami, says in the name of Rav Shmuel bar Ami: The verse actually means that once he knew of her that her intentions were for the sake of Heaven, he did not desist from engaging in sexual intercourse with her again, as it is written here: “Velo yasaf od leda’atah,” and it is written there at the giving of the Torah: “These words the Lord spoke unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice and it went on no more velo yasaf ” (Deuteronomy 5:18), which is interpreted to mean: A great voice that did not cease.,§ The mishna teaches: Absalom was excessively proud of his hair, and therefore he was hung by his hair. The Sages taught (Tosefta 3:16): Absalom rebelled and sinned due to his hair, as it is stated: “Now in all Israel there was none to be so much praised as Absalom for his beauty; from the sole of his foot even to the crown of his head there was no blemish in him. And when he shaved his head, as it was at every year’s end that he shaved it; because the hair was heavy on him, therefore he shaved it, and he weighed the hair of his head at two hundred shekels, by the king’s stone” (II\xa0Samuel 14:25–26). What is the king’s stone? The Sages taught: A stone with which the people of Tiberias and the people of Tzippori weigh items.,The baraita continues: And since he was proud of his hair, therefore, he was hung by his hair, as it is stated in the verse describing the battle between the forces of David and Absalom: “And Absalom chanced to meet the servants of David. And Absalom was riding upon his mule, and the mule went under the thick boughs of a great terebinth, and his head caught hold of the terebinth, and he was taken up between the heaven and the earth; and the mule that was under him went on” (II\xa0Samuel 18:9). After he was spotted by the opposing troops, Absalom took a sword safseira and wanted to cut his hair to save himself. The school of Rabbi Yishmael taught: At that moment, the gates of the netherworld opened beneath him and he was afraid to fall into it, so he did not cut his hair, and he was killed by the opposing troops.,It is written with regard to David’s reaction after he learns of the death of Absalom: “And the king was much moved, and went up to the chamber over the gate, and wept; and as he went about he said: O my son Absalom, my son, my son Absalom! Would I had died in your place, O Absalom, my son, my son” (II\xa0Samuel 19:1), and a few verses later it adds: “And the king covered his face, and the king cried with a loud voice: O my son Absalom, O Absalom, my son, my son” (II\xa0Samuel 19:5). The Gemara asks: Why are there these eight mentions of “my son” by David, i.e., to what do they correspond? The Gemara answers: Seven times he said “my son,” by which he raised him up from the seven chambers of Gehenna. And as for the other, eighth, time, some say that David brought the head of Absalom close to Absalom’s body, and some say that with this eighth mention David brought Absalom to the World-to-Come.,It is written there: “Now Absalom in his lifetime had taken and reared up for himself the pillar, which is in the king’s valley; for he said: I have no son to keep my name in remembrance” (II\xa0Samuel 18:18). The Gemara asks: What did Absalom take? Reish Lakish says: He engaged in a bad transaction for himself by accepting bad advice for which he was punished. The verse continues: “The pillar, which is in the king’s valley be’emek hammelekh.” Rabbi Ḥanina bar Pappa says: This alludes to the pillar that is in the deep amukka counsel of the King melekh of the universe, as God had already decreed in the aftermath of the incident with Bathsheba that this would occur.''. None |
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37. Eusebius of Caesarea, Ecclesiastical History, 3.31.4, 3.37.1, 4.3.2, 5.17.2-5.17.4 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Eutychis (daughter of Philip), • Hermione (daughter of Philip), • daughters of Philip • daughters of Philip,
Found in books: Huttner (2013) 190, 195, 196, 198, 199, 214, 261, 262; Tabbernee (2007) 138, 139, 140
| 3.31.4. So much concerning their death. And in the Dialogue of Caius which we mentioned a little above, Proclus, against whom he directed his disputation, in agreement with what has been quoted, speaks thus concerning the death of Philip and his daughters: After him there were four prophetesses, the daughters of Philip, at Hierapolis in Asia. Their tomb is there and the tomb of their father. Such is his statement.
3.37.1. Among those that were celebrated at that time was Quadratus, who, report says, was renowned along with the daughters of Philip for his prophetical gifts. And there were many others besides these who were known in those days, and who occupied the first place among the successors of the apostles. And they also, being illustrious disciples of such great men, built up the foundations of the churches which had been laid by the apostles in every place, and preached the Gospel more and more widely and scattered the saving seeds of the kingdom of heaven far and near throughout the whole world.
4.3.2. He himself reveals the early date at which he lived in the following words: But the works of our Saviour were always present, for they were genuine: — those that were healed, and those that were raised from the dead, who were seen not only when they were healed and when they were raised, but were also always present; and not merely while the Saviour was on earth, but also after his death, they were alive for quite a while, so that some of them lived even to our day. Such then was Quadratus.
5.17.2. A little further on in the same work he gives a list of those who prophesied under the new covet, among whom he enumerates a certain Ammia and Quadratus, saying:But the false prophet falls into an ecstasy, in which he is without shame or fear. Beginning with purposed ignorance, he passes on, as has been stated, to involuntary madness of soul. 5.17.3. They cannot show that one of the old or one of the new prophets was thus carried away in spirit. Neither can they boast of Agabus, or Judas, or Silas, or the daughters of Philip, or Ammia in Philadelphia, or Quadratus, or any others not belonging to them. 5.17.4. And again after a little he says: For if after Quadratus and Ammia in Philadelphia, as they assert, the women with Montanus received the prophetic gift, let them show who among them received it from Montanus and the women. For the apostle thought it necessary that the prophetic gift should continue in all the Church until the final coming. But they cannot show it, though this is the fourteenth year since the death of Maximilla.''. None |
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38. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Avitus, daughter
Found in books: Hanghan (2019) 3; Hitch (2017) 3
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39. Babylonian Talmud, Avodah Zarah, None
Tagged with subjects: • Jairus, daughter of • Tamar (daughter-in-law of Judah)
Found in books: Avery Peck et al. (2014) 246; Monnickendam (2020) 175
8b. כל תלתין יומין בין א"ל מחמת הלולא ובין לא א"ל מחמת הלולא אסור מכאן ואילך אי א"ל מחמת הלולא אסור ואי לא אמר ליה מחמת הלולא שרי,וכי א"ל מחמת הלולא עד אימת אמר רב פפא עד תריסר ירחי שתא ומעיקרא מאימת אסור אמר רב פפא משמיה דרבא מכי רמו שערי באסינתי,ולבתר תריסר ירחי שתא שרי והא רב יצחק בריה דרב משרשיא איקלע לבי ההוא עובד כוכבים לבתר תריסר ירחי שתא ושמעיה דאודי ופירש ולא אכל שאני רב יצחק בריה דרב משרשיא דאדם חשוב הוא:,וקרטסים וכו\': מאי קרטסים אמר רב יהודה אמר שמואל יום שתפסה בו רומי מלכות והתניא קרטסים ויום שתפסה בו רומי מלכות אמר רב יוסף שתי תפיסות תפסה רומי אחת בימי קלפטרא מלכתא ואחת שתפסה בימי יונים,דכי אתא רב דימי אמר תלתין ותרין קרבי עבדו רומאי בהדי יונאי ולא יכלו להו עד דשתפינהו לישראל בהדייהו והכי אתנו בהדייהו אי מינן מלכי מנייכו הפרכי אי מנייכו מלכי מינן הפרכי,ושלחו להו רומאי ליונאי עד האידנא עבידנא בקרבא השתא נעביד בדינא מרגלית ואבן טובה איזו מהן יעשה בסיס לחבירו שלחו להו מרגלית לאבן טובה,אבן טובה (ואינך) איזו מהן יעשה בסיס לחבירו אבן טובה לאינך אינך וספר תורה איזו מהן יעשה בסיס לחבירו אינך לספר תורה,שלחו להו א"כ אנן ספר תורה גבן וישראל בהדן כפו להו עשרין ושית שנין קמו להו בהימנותייהו בהדי ישראל מכאן ואילך אישתעבדו בהו,מעיקרא מאי דרוש ולבסוף מאי דרוש מעיקרא דרוש (בראשית לג, יב) נסעה ונלכה ואלכה לנגדך ולבסוף דרוש (בראשית לג, יד) יעבר נא אדני לפני עבדו,עשרין ושית שנין דקמו בהימנותייהו בהדי ישראל מנא לן דאמר רב כהנא כשחלה רבי ישמעאל בר יוסי שלחו ליה רבי אמור לנו שנים וג\' דברים שאמרת לנו משום אביך,אמר להו מאה ושמנים שנה קודם שנחרב הבית פשטה מלכות הרשעה על ישראל פ\' שנה עד לא חרב הבית גזרו טומאה על ארץ העמים ועל כלי זכוכית מ\' שנה עד לא חרב הבית גלתה סנהדרין וישבה לה בחנות,למאי הלכתא א"ר יצחק בר אבדימי לומר שלא דנו דיני קנסות דיני קנסות סלקא דעתך והאמר רב יהודה אמר רב ברם זכור אותו האיש לטוב ורבי יהודה בן בבא שמו שאלמלא הוא נשתכחו דיני קנסות מישראל נשתכחו לגרסינהו,אלא בטלו דיני קנסות מישראל שגזרה מלכות הרשעה גזרה כל הסומך יהרג וכל הנסמך יהרג ועיר שסומכין בה תחרב ותחום שסומכין בו יעקר,מה עשה רבי יהודה בן בבא הלך וישב בין שני הרים גדולים ובין שתי עיירות גדולות בין ב\' תחומי שבת בין אושא לשפרעם וסמך שם חמשה זקנים ר"מ ור\' יהודה ור\' יוסי ור"ש ורבי אלעזר בן שמוע ורב אויא מוסיף אף רבי נחמיה,כיון שהכירו בהם אויבים אמר להם בני רוצו אמרו לו רבי ואתה מה תהא עליך אמר להם הריני מוטל לפניהם כאבן שאין לה הופכין אמרו לא זזו משם עד שנעצו לגופו ג\' מאות לולניאות של ברזל ועשאוהו לגופו ככברה,אמר רב נחמן בר יצחק לא תימא דיני קנסות אלא שלא דנו דיני נפשות,מ"ט כיון דחזו דנפישי להו רוצחין ולא יכלי למידן אמרו מוטב נגלי ממקום למקום כי היכי דלא ליחייבו,דכתיב (דברים יז, י) ועשית על פי הדבר אשר יגידו לך מן המקום ההוא מלמד שהמקום גורם:,מאה ושמנים ותו לא והתני רבי יוסי ברבי''. None | 8b. during all the thirty days that follow the wedding celebration, if the gentile invites a Jew to a feast, whether he said to the Jew that the feast is due to the wedding celebration or whether he did not say to him that the feast is due to the wedding celebration, it is prohibited to attend, as it is assumed the festivity is part of the wedding celebration. From this point forward, if he said to him that the feast is due to the wedding celebration, it is prohibited to participate, but if he did not say to him that the feast is due to the wedding celebration, it is permitted to do so.,The Gemara asks: And in a case where he said to him that the feast is due to the wedding celebration, until when is the feast assumed to be connected to idol worship? Rav Pappa said: Until twelve months of the year have passed since the wedding. The Gemara asks: And initially, before the wedding, from when is it prohibited? Rav Pappa said in the name of Rava: From the time when they cast barley into the mortars ba’asintei to prepare beer for the wedding.,The Gemara asks: And after the twelve months of the year have passed since the wedding, is it always permitted to participate in a feast? But Rav Yitzḥak, son of Rav Mesharshiyya, happened to come to the house of a certain gentile after twelve months of the year had passed since his son’s wedding, and he heard the gentile giving thanks to his idol for the marriage of his son, and he withdrew from the feast and did not eat there. The Gemara answers: Rav Yitzḥak, son of Rav Mesharshiyya, is different, as he is an important person and therefore his presence caused the gentile to rejoice.,§ The mishna teaches: And Kratesis, and the day of the festival of their kings. The Gemara asks: What is the festival of Kratesis? Rav Yehuda said that Shmuel said: It commemorates the day when Rome seized control of an empire. The Gemara asks: But isn’t it taught in a baraita: Two festivals are Kratesis and the day when Rome seized control of an empire? This indi-cates that Kratesis and the day when Rome seized control of an empire are two separate festivals. Rav Yosef said: On two separate occasions Rome seized control of an empire. One occurred in the days of Queen Cleopatra, when they conquered Egypt, and one happened much earlier, when Rome seized control in the days of the Greeks.,The Gemara elaborates: As when Rav Dimi came from Eretz Yisrael he said: The Romans waged thirty-two battles with the Greeks but were unable to defeat them, until they formed a partnership with the Jewish people and finally vanquished the Greeks. And this is the condition that they stipulated with the Jewish people: If the kings come from among us, the governors hiparkhei will come from among you; and if the kings come from among you, the governors will come from among us.,And the Romans sent the following message to the Greeks: Until now, we attempted to resolve our conflict through fighting battles; now, let us settle the matter by means of judgment. In the case of a pearl and a precious stone, which one of them should serve as a base for the other? The Greeks sent them in response: The pearl should serve as the base for the precious stone, which has a greater value.,The Romans further inquired: If there was a precious stone and an onyx innakh, a particularly valuable precious stone, which one of them should serve as a base for the other? The Greeks answered: The precious stone should serve as the base for the onyx. Once again, the Romans asked: In the case of an onyx and a Torah scroll, which one of them should be serve as a base for the other? The Greeks responded: The onyx should serve as the base for the Torah scroll.,The Romans sent this response to them: If that is so, then you should submit to us, as we have the Torah scroll with us, and the Jewish people are with us. The Romans are akin to the precious stone, and they are allied with the Jewish people who are akin to the onyx, and they possess the Torah scroll. The Romans therefore forced the Greeks to surrender and took over their world domice. For twenty-six years the Romans stood faithfully with the Jewish people; from that point forward, they subjugated them.,The Gemara asks: Initially, when the Romans acted faithfully, what verse did they interpret, and ultimately, when they subjugated the Jews, what verse did they interpret? Initially, they interpreted the verse where Esau said to Jacob upon their meeting: “Let us take our journey, and let us go, and I will go before you” (Genesis 33:12). In this verse, Esau equates himself to Jacob, prefiguring the initial Roman treatment of the Jews. And ultimately, they interpreted the verse that recites Jacob’s response to Esau: “Let my lord, I pray you, pass over before his servant” (Genesis 33:14), demonstrating Jacob’s subjugation to Esau, and by extension that of the Jews to Rome.,The Gemara asks: With regard to the twenty-six years during which the Romans stood faithfully with the Jewish people, from where do we know that this was the case? The Gemara cites a proof. As Rav Kahana says: When Rabbi Yishmael, son of Rabbi Yosei, fell ill, the Sages sent the following message to him: Our teacher, tell us two or three statements that you once told us in the name of your father, Rabbi Yosei ben Ḥalafta, as we do not remember the statements precisely.,Rabbi Yishmael, son of Rabbi Yosei, said to them the following statements that were passed down to him by his father: One hundred and eighty years before the Second Temple was destroyed, the evil Roman Empire stretched forth over Israel and ruled over them. Eighty years before the Temple was destroyed, the Sages decreed impurity on the land of the nations and on glass vessels. Forty years before the Temple was destroyed, the Sanhedrin was exiled from the Chamber of Hewn Stone and sat in the store near the Temple Mount.,The Gemara asks: With regard to what halakha is it necessary to know where the Sanhedrin would convene? Rabbi Yitzḥak bar Avdimi said: It is necessary in order to say that they no longer judged cases of fines. The Gemara asks: Does it enter your mind that at this point the Sanhedrin no longer judged cases of fines? But doesn’t Rav Yehuda say that Rav says: Indeed beram, that man will be remembered favorably, and Rabbi Yehuda ben Bava is his name, as had it not been for him the laws of fines would have been forgotten from among the Jewish people. The Gemara challenges that assertion: Would the laws of fines actually have been forgotten? Let the scholars study them, so they will not be forgotten.,Rather, his intention was to say that the laws of fines would have ceased to be implemented from among the Jewish people, as they would not have been able to adjudicate cases involving these halakhot due to a lack of ordained judges. This is because at one time the wicked kingdom of Rome issued decrees of religious persecution against the Jewish people with the aim of abolishing the chain of ordination and the authority of the Sages. They said that anyone who ordains judges will be killed, and anyone who is ordained will be killed, and the city in which they ordain the judges will be destroyed, and the areas around the boundary of the city in which they ordain judges will be uprooted. These measures were intended to discourage the Sages from performing or receiving ordination due to fear for the welfare of the local population.,What did Rabbi Yehuda ben Bava do? He went and sat between two large mountains, and between two large cities, and between two Shabbat boundaries: Between Usha and Shefaram, i.e., in a desolate place that was not associated with any particular city so that he would not endanger anyone not directly involved, and there he ordained five Elders, namely: Rabbi Meir, and Rabbi Yehuda, and Rabbi Shimon, and Rabbi Yosei, and Rabbi Elazar ben Shammua. And Rav Avya adds that Rabbi Neḥemya was also among those ordained.,When their enemies discovered them, Rabbi Yehuda ben Bava said to the newly ordained rabbis: My sons, run for your lives. They said to him: Our teacher, and what will be with you? Rabbi Yehuda ben Bava was elderly and unable to run. He said to them: In any case, I am cast before them like a stone that cannot be overturned; even if you attempt to assist me I will not be able to escape due to my frailty, but if you do not escape without me you will also be killed. People said about this incident: The Roman soldiers did not move from there until they had inserted three hundred iron spears lulniot into his body, making his body appear like a sieve pierced with many holes. It can be inferred from this episode that there were ordained judges who could hear cases of fines for many years after the destruction of the Temple, in contrast to Rabbi Yitzḥak bar Avdimi’s statement.,Rav Naḥman bar Yitzḥak says in explanation: Do not say that after the Sanhedrin was exiled from the Chamber of Hewn Stone they no longer judged cases of fines; rather, emend the statement to say that they no longer judged cases of capital law, as a court does not have the authority to hear capital cases when the Sanhedrin is not sitting in the Chamber of Hewn Stone.,The Gemara explains: What is the reason that the members of the Sanhedrin ceased to meet in their proper place and thereby ended the adjudication of capital cases? Once they saw that the murderers were so numerous and they were not able to judge them and punish them with death, they said: It is better that we should be exiled from the Chamber of Hewn Stone and move from place to place, so that offenders will not be deemed liable to receive the death penalty in a time period when the court does not carry out their sentences.,The Gemara explains why a court may not adjudicate capital cases once the Sanhedrin has left the Chamber of Hewn Stone. As it is written: “And you shall do according to the tenor of the sentence, which they shall declare to you from that place” (Deuteronomy 17:10). This verse teaches that it is the place where the Sanhedrin resides that causes the judgment to take place. In other words, if the Sanhedrin has abandoned its proper place, the Chamber of Hewn Stone, all courts must cease judging capital cases.,The Gemara returns to the earlier comment of Rabbi Yishmael in the name of his father Rabbi Yosei ben Ḥalafta, that the Roman Empire ruled over Israel one hundred and eighty years before the second Temple was destroyed. The Gemara asks: Did Rome rule over Israel for one hundred and eighty years before the destruction of the Temple and no more? But didn’t Rabbi Yosei the Great, i.e., Rabbi Yosei ben Ḥalafta himself, teach:''. None |
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40. Strabo, Geography, 8.3.19
Tagged with subjects: • Proetids, daughters of Proetus • Proetus and his daughters
Found in books: Bernabe et al (2013) 15; Johnston (2008) 121
| 8.3.19. At the base of these mountains, on the seaboard, are two caves. One is the cave of the nymphs called Anigriades; the other is the scene of the stories of the daughters of Atlas and of the birth of Dardanus. And here, too, are the sacred precincts called the Ionaion and the Eurycydeium. Samicum is now only a fortress, though formerly there was also a city which was called Samos, perhaps because of its lofty situation; for they used to call lofty places Samoi. And perhaps Samicum was the acropolis of Arene, which the poet mentions in the Catalogue: And those who dwelt in Pylus and lovely Arene. For while they cannot with certainty discover Arene anywhere, they prefer to conjecture that this is its site; and the neighboring River Anigrus, formerly called Minyeius, gives no slight indication of the truth of the conjecture, for the poet says: And there is a River Minyeius which falls into the sea near Arene. For near the cave of the nymphs called Anigriades is a spring which makes the region that lies below it swampy and marshy. The greater part of the water is received by the Anigrus, a river so deep and so sluggish that it forms a marsh; and since the region is muddy, it emits an offensive odor for a distance of twenty stadia, and makes the fish unfit to eat. In the mythical accounts, however, this is attributed by some writers to the fact that certain of the Centaurs here washed off the poison they got from the Hydra, and by others to the fact that Melampus used these cleansing waters for the purification of the Proetides. The bathing-water from here cures leprosy, elephantiasis, and scabies. It is said, also, that the Alpheius was so named from its being a cure for leprosy. At any rate, since both the sluggishness of the Anigrus and the backwash from the sea give fixity rather than current to its waters, it was called the Minyeius in earlier times, so it is said, though some have perverted the name and made it Minteius instead. But the word has other sources of derivation, either from the people who went forth with Chloris, the mother of Nestor, from the Minyeian Orchomenus, or from the Minyans, who, being descendants of the Argonauts, were first driven out of Lemnos into Lacedemon, and thence into Triphylia, and took up their abode about Arene in the country which is now called Hypaesia, though it no longer has the settlements of the Minyans. Some of these Minyans sailed with Theras, the son of Autesion, who was a descendant of Polyneices, to the island which is situated between Cyrenaea and Crete (Calliste its earlier name, but Thera its later, as Callimachus says), and founded Thera, the mother-city of Cyrene, and designated the island by the same name as the city.''. None |
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41. Vergil, Aeneis, 1.183, 1.740-1.747, 2.35-2.39, 9.576, 10.143-10.145
Tagged with subjects: • Electra, daughter of Atlas
Found in books: Augoustakis (2014) 280; Verhagen (2022) 280
1.183. aut Capyn, aut celsis in puppibus arma Caici.
1.740. post alii proceres. Cithara crinitus Iopas 1.741. personat aurata, docuit quem maximus Atlas. 1.742. Hic canit errantem lunam solisque labores; 1.743. unde hominum genus et pecudes; unde imber et ignes; 1.744. Arcturum pluviasque Hyadas geminosque Triones; 1.745. quid tantum Oceano properent se tinguere soles 1.746. hiberni, vel quae tardis mora noctibus obstet. 1.747. Ingemit plausu Tyrii, Troesque sequuntur.
2.35. At Capys, et quorum melior sententia menti, 2.36. aut pelago Danaum insidias suspectaque dona 2.37. praecipitare iubent, subiectisque urere flammis, 2.38. aut terebrare cavas uteri et temptare latebras. 2.39. Scinditur incertum studia in contraria volgus.
9.576. Privernum Capys. Hunc primo levis hasta Themillae
10.143. Adfuit et Mnestheus, quem pulsi pristina Turni 10.144. aggere moerorum sublimem gloria tollit, 10.145. et Capys: hinc nomen Campanae ducitur urbi.''. None | 1.183. and bear your king this word! Not unto him
1.740. uch haughty violence fits not the souls 1.741. of vanquished men. We journey to a land 1.742. named, in Greek syllables, Hesperia : 1.743. a storied realm, made mighty by great wars 1.744. and wealth of fruitful land; in former days ' "1.745. Oenotrians had it, and their sons, 't is said, " "1.746. have called it Italy, a chieftain's name " '1.747. to a whole region given. Thitherward
2.35. threw off her grief inveterate; all her gates 2.36. wung wide; exultant went we forth, and saw 2.37. the Dorian camp unteted, the siege 2.38. abandoned, and the shore without a keel. 2.39. “Here!” cried we, “the Dolopian pitched; the host
9.576. this way and that. But Nisus, fiercer still,
10.143. have goverce supreme, began reply; 10.144. deep silence at his word Olympus knew, ' "10.145. Earth's utmost cavern shook; the realms of light "'. None |
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42. Vergil, Eclogues, 6.31-6.40
Tagged with subjects: • Electra, daughter of Atlas
Found in books: Augoustakis (2014) 280; Verhagen (2022) 280
| 6.31. and crying, “Why tie the fetters? loose me, boys; 6.32. enough for you to think you had the power; 6.33. now list the songs you wish for—songs for you, 6.34. another meed for her”—forthwith began. 6.35. Then might you see the wild things of the wood, 6.36. with Fauns in sportive frolic beat the time, 6.37. and stubborn oaks their branchy summits bow. 6.38. Not Phoebus doth the rude Parnassian crag 6.39. o ravish, nor Orpheus so entrance the height 6.40. of Rhodope or Ismarus: for he sang''. None |
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