The Ancient Mediterranean Religions Index Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
daughter	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 56, 132, 205, 206 Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 131, 272 Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 96, 231, 238, 244, 248, 249, 250
daughter, and divinatory incubation, hermione, menelauss	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 30, 313, 322, 323
daughter, and grandchildren, suetonius, on augustus’s	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 48
daughter, antiphon’s	Kapparis (2021), Women in the Law Courts of Classical Athens, 26, 27, 28, 29
daughter, as glorious achievement, intermarriage, evolution of tradition about foreign wives, a, marriage to pharaohs	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 375, 376, 377
daughter, avitus	Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 3 Hitch (2017), Animal sacrifice in the ancient Greek world, 3
daughter, cicero, grief over death of	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 65, 66
daughter, deification, of claudia augusta, nero's	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 180
daughter, dreams, of polycrates’	Mikalson (2003), Herodotus and Religion in the Persian Wars, 141, 146, 200
daughter, fornication, priests	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 82, 176, 178
daughter, hegetorides’	Gera (2014), Judith, 71, 348
daughter, hermione as epithet/hypostasis for demeter and persephone, hermione, menelauss	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 323
daughter, in athens, erectheus, patriotic readiness of praxithea to sacrifice	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 100, 101, 102, 103
daughter, in erectheus, sacrifice, patriotic readiness of praxithea to sacrifice	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 100, 101, 102, 103
daughter, in fire, passing sons and	Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 64
daughter, in law, tamar, judah’s	Gera (2014), Judith, 51, 103, 264, 273, 292, 319, 328, 331, 377, 380, 472
daughter, incest, father and	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 89, 110, 114
daughter, jairus’	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 195
daughter, jephtahs	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 121
daughter, jephthath’s	Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 115
daughter, lollianus’	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 79
daughter, of absalom, tamar	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 406
daughter, of agrippa i, berenice	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 266, 269, 270, 272
daughter, of agrippa i, mariamne	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 268
daughter, of aiolos, arne, nymph	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 36
daughter, of antiochos iv of commagene, iotape	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 339
daughter, of aram, tamar, daughter-in-law, of judah	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 179
daughter, of aristippus of arete cyrene	Wolfsdorf (2020), Early Greek Ethics, 396, 397, 399
daughter, of artaxerxes ii, atossa	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 230, 231, 232
daughter, of asia	Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 51
daughter, of atlas, electra	Augoustakis (2014), Flavian Poetry and its Greek Past, 280 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 280
daughter, of attica atticus	Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 53
daughter, of augustus, iulia	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 189
daughter, of augustus, julia	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 315
daughter, of aziza, baqa	Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 260
daughter, of bilgah, miriam	Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 64
daughter, of c. laelius cos. 140 laelia bce, "	Culík-Baird (2022), Cicero and the Early Latin Poets, 166
daughter, of ceres, return of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 2, 116
daughter, of chairemon, dionysia	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 2, 3, 326, 417, 433
daughter, of cicero, tullia	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 56
daughter, of cornelia scribonia	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 67, 68, 89, 90
daughter, of cornelia, scribonia, mother of the gracchi	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 91
daughter, of count domenica narses	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 699
daughter, of david, tamar	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 198, 199, 200, 201, 394, 406, 434
daughter, of deukalion, pandora	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 33
daughter, of drusus the julia livia, iulia livia, younger	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 203, 204, 205
daughter, of drusus, iulia	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 164
daughter, of elpinice miltiades	Brule (2003), Women of Ancient Greece, 120
daughter, of emperor arcadius, arcadia	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 144
daughter, of erechtheus, pandora	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 31
daughter, of eutychis philip	Huttner (2013), Early Christianity in the Lycus Valley, 198
daughter, of fl. papiane and vedius iii, vedia papiane	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 386, 388
daughter, of fl. papiane and vedius iii, vedia phaedrina	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 386, 389, 391
daughter, of gemariah, miptahiah	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 74, 75, 76, 79
daughter, of glykon, apphia	Huttner (2013), Early Christianity in the Lycus Valley, 85
daughter, of hecuba, polyxena	Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 134
daughter, of hermes, isis	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 282
daughter, of hermione philip	Huttner (2013), Early Christianity in the Lycus Valley, 198
daughter, of herod agrippa berenice i	Levine Allison and Crossan (2006), The Historical Jesus in Context, 317
daughter, of hesione laomedon	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 298
daughter, of hyrcanus ii, alexandra	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 127, 128, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153
daughter, of iul. philippus and fl. lepida or fl. inscriptions, [iulia?] phaedrina	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 78, 394, 395
daughter, of jacob frank, eve	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 516
daughter, of jairus	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246, 264
daughter, of jephthah	Gera (2014), Judith, 275, 292, 443, 444 Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 256
daughter, of julia augustus	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 39, 40, 47, 48 Jenkyns (2013), God, Space, and City in the Roman Imagination, 154 Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 41 McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 92, 161, 250 Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 369
daughter, of julia caesar	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 22
daughter, of julia germanicus	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 101, 129
daughter, of julia livilla, iulia livilla, germanicus	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 196, 203
daughter, of julius julia caesar	Cairns (1989), Virgil's Augustan Epic. 96
daughter, of justice, nemesis	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 276
daughter, of m. tullius cicero, tullia	Poulsen (2021), Usages of the Past in Roman Historiography, 180, 240, 241
daughter, of mahseiah, son of mibtahiah mahseiah, and eshor/nathan	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 72, 74, 76, 77
daughter, of marcus aurelius, galeria faustina	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 473
daughter, of marcus cornificia, annia cornificia faustina minor, aurelius	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 173
daughter, of mardi, tamar, daughter-in-law, of judah	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 179
daughter, of mark antony, antonia	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 266, 268, 272
daughter, of michal, saul	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 210
daughter, of mithridates eupator, kleopatra	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 271, 287
daughter, of mithridates ii and wife of antiochos hierax and achaios, laodike	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 232
daughter, of mithridates ii and wife of antiochos iii, laodike	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 199, 232
daughter, of mithridates v, laodike	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 270, 271
daughter, of moses, coptic susanna testator	Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 330, 331, 332
daughter, of mother of the gods	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56, 60, 109, 167, 224, 255, 268, 269
daughter, of myonidos, priests, herakleitos, son of apollonidos and tatarion	Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 382
daughter, of naḥmanides, nakdaimon ben gurion	Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 70, 82
daughter, of nicaea antipater	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 137, 140, 161, 162, 164, 166, 167, 169, 170, 360, 361, 362, 364
daughter, of nisus, scylla	Fielding (2017), Transformations of Ovid in Late Antiquity. 72
daughter, of octavia claudius	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 53, 57, 58
daughter, of patu, at tamet, tapemet, yeb	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 61
daughter, of patu, at tamet, tapemet, yeb, wife of ananiah	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 61, 62, 67
daughter, of phano neaera	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 109, 110
daughter, of pharaoh	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 200, 205 Gera (2014), Judith, 271 Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 85, 86, 102
daughter, of pharaoh senwosret/sesostris athyrtis iii	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 80, 91
daughter, of pharaoh, intermarriage, solomon to the	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 373
daughter, of pharaoh, solomon, evolution of condemnation about marriage to	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 375, 376, 377, 378, 379, 380
daughter, of pharaoh, solomon, evolution of condemnation about marriage to c, solomons polygamy condemned	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 376, 377, 378
daughter, of pharaoh, solomon, evolution of condemnation about marriage to d, solomons intermarriage condemned	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 376, 378, 379
daughter, of philip europa ii	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 168
daughter, of phronime themison	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 271, 274, 275
daughter, of phrygian king, mother of the gods, as	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81, 108, 109
daughter, of plutarch, asclepigeneia, the	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 235
daughter, of pontifex maximus	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 311, 313, 314, 335, 341
daughter, of priest	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 58, 82, 102, 176, 178
daughter, of prometheus, isis	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 253
daughter, of ptolemaios i and wife of demetrios, ptolemais	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 189
daughter, of ptolemaios ii and wife of antiochos ii, berenike	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 213
daughter, of rabbi matrona judas	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 388, 399
daughter, of rabbi venus abundantius	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 388, 399
daughter, of raguel, sarah	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 74
daughter, of saints, constantina constantine	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 788, 789
daughter, of salome the elder, berenice	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 266
daughter, of sarah, natrun	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 231
daughter, of saul, michal	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 298 Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 197, 379, 384, 385, 393, 394, 428, 471, 519, 527, 528, 530, 533, 558, 559, 560, 561, 562, 563, 565, 567, 568, 569, 570, 571, 572, 574, 575, 576, 577, 578, 579, 580, 581, 582
daughter, of scribonia, cornelia	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 26
daughter, of servius tullius, tullia minor	Poulsen (2021), Usages of the Past in Roman Historiography, 200, 218
daughter, of shatibara, at wbyl, yeb	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 67
daughter, of shem, tamar, daughter-in-law, of judah	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 179
daughter, of sosandros, son of hekataios, at apphion, panamara	Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 368
daughter, of t. fl. damianus and vedia phaedrina, flavia phaedrina	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 75, 395
daughter, of tamar david	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 120, 155
daughter, of tamar, david	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 213
daughter, of teiresias, manto	Gaifman (2012), Aniconism in Greek Antiquity, 63, 64
daughter, of themistokles, sybaris	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 321
daughter, of tiresias, mantes	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 58
daughter, of tullia cicero	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 65, 66
daughter, of virgin tamar david	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 120
daughter, of yehuda, yiftach	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 99
daughter, of younger porcia cato	Mueller (2002), Roman Religion in Valerius Maximus, 101
daughter, of zeus, athena	Brule (2003), Women of Ancient Greece, 7, 8, 48, 54
daughter, of zeuxis apphia, hierapolis	Huttner (2013), Early Christianity in the Lycus Valley, 61, 85
daughter, of zion	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 31, 45, 124
daughter, of zion in tisha bav lectionary cycle	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 31, 45, 124
daughter, one of those who led solomon astray, intermarriage, evolution of tradition about foreign wives, e, pharaohs	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 376, 379, 380
daughter, pharaoh’s	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 8, 35, 56, 58, 59, 60, 63, 64, 66, 78
daughter, phrynichos’	Kapparis (2021), Women in the Law Courts of Classical Athens, 82, 83
daughter, raising of jairus'	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 211, 729
daughter, relative	Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 35, 40, 41, 107, 114, 121, 146, 186, 193, 195, 196, 197, 201, 205, 216, 291, 292
daughter, seeks cure from amenhotep, psamtik i, pharaoh	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 449
daughter, shadow, role of in story of boutades’	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 3, 4
daughter, wife of pharaohs solomon, biblical record concerning	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 372, 373
daughter, wife of pharaohs solomon, reason for separation from city of david	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 383, 384, 385, 386, 387, 388
daughter, zion	Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 134, 135
daughter/phile, pyrrhos’	Kapparis (2021), Women in the Law Courts of Classical Athens, 45, 73, 74, 75, 98, 99, 154, 236
daughters	Alexander (2013), Gender and Timebound Commandments in Judaism. 197 Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 21, 26, 68, 141, 142, 143, 144, 145, 147, 148, 151, 152, 153, 154, 155, 156, 158, 159, 160, 161, 162, 163, 164, 165, 166, 168, 169, 170, 178, 180, 183, 186, 197, 198, 206, 228, 231 Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 135 Levison (2023), The Greek Life of Adam and Eve. 94, 196, 205, 217, 235, 265, 291, 292, 666, 680, 712, 794, 801, 812, 896, 967, 980, 1044
daughters, 'daughter-of-father', , thygatres, naming as	Brule (2003), Women of Ancient Greece, 4
daughters, adam and eve, of	Levison (2023), The Greek Life of Adam and Eve. 3, 10, 17, 106, 285, 293, 368, 476, 559, 846, 896
daughters, aristophaness plutus incubation scene, asklepios accompanied by	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 223, 224, 239
daughters, betrothed, lots	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 62, 64, 91, 97, 114
daughters, cain of	Levison (2023), The Greek Life of Adam and Eve. 93
daughters, celsus, lot’s	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 264
daughters, divine power, of rabbis’	Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 106
daughters, expectations of	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 22
daughters, expense of raising	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 63
daughters, fecunditas of	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 95
daughters, in triumphal processions	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 96, 97
daughters, inability to reproduce father’s social identity	Alexander (2013), Gender and Timebound Commandments in Judaism. 188
daughters, job, of	Levison (2023), The Greek Life of Adam and Eve. 520, 906, 907, 1034
daughters, learning torah	Alexander (2013), Gender and Timebound Commandments in Judaism. 199, 200, 201, 203, 204
daughters, leos	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 178
daughters, material, midrashic mode, reading banim as sons, not	Alexander (2013), Gender and Timebound Commandments in Judaism. 185, 186
daughters, minimal representation in literary sources, mothers, and	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 197
daughters, of adam	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 148
daughters, of agrippa i desecrated in samaria, city of /sebaste, statues of	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 201
daughters, of cecrops	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237, 238
daughters, of danaus	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 159, 160, 161
daughters, of darius, persian	Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 55, 69
daughters, of erechtheus	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 172, 186, 187, 188, 258, 266, 296
daughters, of jerusalem	Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 26, 27, 67, 68, 80, 83, 137, 141, 142, 153, 161, 162, 186
daughters, of job	Gera (2014), Judith, 297, 362, 451 Levison (2023), The Greek Life of Adam and Eve. 520, 906, 907, 1034 Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 55, 65, 66
daughters, of lakedaimon, leos	Gaifman (2012), Aniconism in Greek Antiquity, 161
daughters, of lot	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 61, 62, 89, 93, 110, 112, 117, 121, 128, 182, 215
daughters, of lot, other	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 62, 97
daughters, of lycomedes	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 238, 246
daughters, of men/women of the earth, woman/women	Stuckenbruck (2007), 1 Enoch 91-108, 89, 91, 276, 331, 401, 402, 607, 633, 637, 639, 655, 659
daughters, of minyas	Brule (2003), Women of Ancient Greece, 24, 25
daughters, of minyas [ psoloeis], minyads	Bernabe et al. (2013), Redefining Dionysos, 7, 14, 52, 54, 160, 165, 166, 287, 303, 333, 334
daughters, of philip	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202, 203 Huttner (2013), Early Christianity in the Lycus Valley, 190, 192, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 210, 211, 214, 261, 262, 269, 312, 334, 382 Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 138, 139, 140, 390
daughters, of philippos, christian prophets	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 534
daughters, of proetus of tiryns	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 43, 179, 318, 319
daughters, of proetus, proetids	Bernabe et al. (2013), Redefining Dionysos, 7, 15, 52, 54, 68, 160, 164, 165, 166, 303, 407
daughters, of rabbi, nahman	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 91 Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 106
daughters, of rabbis	Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 106
daughters, of zebah and zalmunna, zelophehad	Gera (2014), Judith, 259
daughters, orion	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 178
daughters, polyeuktos’	Kapparis (2021), Women in the Law Courts of Classical Athens, 182, 236
daughters, pregnant, lots	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 90, 110, 121
daughters, proetus	Faraone (1999), Ancient Greek Love Magic, 160
daughters, proetus and his	Johnston (2008), Ancient Greek Divination, 120, 121
daughters, rape, lots	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 121
daughters, resemblance to fathers	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 123, 236
daughters, thygatres, elimination of newborn	Brule (2003), Women of Ancient Greece, 135, 136, 138, 139, 165
daughters, thygatres, father's bond with	Brule (2003), Women of Ancient Greece, 47, 48, 49, 54, 55, 68, 69, 71, 122, 126, 127
daughters, thygatres, goddesses as	Brule (2003), Women of Ancient Greece, 7, 8, 48, 54
daughters, thygatres, homeric	Brule (2003), Women of Ancient Greece, 4, 43, 47, 48, 49, 54, 67, 68, 69, 71
daughters, thygatres, lineage denoted by term	Brule (2003), Women of Ancient Greece, 49, 55
daughters, thygatres, prostitutes called	Brule (2003), Women of Ancient Greece, 205, 213
daughters, torah, ben azzai, on teaching	Alexander (2013), Gender and Timebound Commandments in Judaism. 200, 201, 203, 204
daughters, virgin lots	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 90, 93, 97, 110
daughters, women	Mueller (2002), Roman Religion in Valerius Maximus, 44, 53, 54, 55, 56
daughters, zelophehad, of problems connected with	Feldman (2006), Judaism and Hellenism Reconsidered, 397, 398
daughters, zion, of	Levison (2023), The Greek Life of Adam and Eve. 964
daughter’s, co-wife, sexuality, and	Rubenstein (2003), The Culture of the Babylonian Talmud. 44, 47, 56
“daughter”, of the city, honorary titles, “son” /	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 226

List of validated texts:

58 validated results for "daughter"

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), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 82, 83, 161, 186; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 124; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 384

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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

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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

2. Hebrew Bible, Deuteronomy, 18.11, 23.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Daughters • Daughters, Adam and Eve, of • Pharaohs daughter (wife of Solomon), reason for separation from city of David • Woman/Women, Daughters of Men/Women of the Earth • passing sons and daughter in fire

Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 64; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 388; Levison (2023), The Greek Life of Adam and Eve. 896; Stuckenbruck (2007), 1 Enoch 91-108, 276

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18.11 וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ ^23.11 כִּי־יִהְיֶה בְךָ אִישׁ אֲשֶׁר לֹא־יִהְיֶה טָהוֹר מִקְּרֵה־לָיְלָה וְיָצָא אֶל־מִחוּץ לַמַּחֲנֶה לֹא יָבֹא אֶל־תּוֹךְ הַמַּחֲנֶה׃'' None

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18.11 or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer. ^23.11 If there be among you any man, that is not clean by reason of that which chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp.'' None

3. Hebrew Bible, Esther, 6.8, 8.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Daughters, Zion, of • Tamar, Judah’s daughter in law

Found in books: Gera (2014), Judith, 331; Levison (2023), The Greek Life of Adam and Eve. 964

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6.8 יָבִיאוּ לְבוּשׁ מַלְכוּת אֲשֶׁר לָבַשׁ־בּוֹ הַמֶּלֶךְ וְסוּס אֲשֶׁר רָכַב עָלָיו הַמֶּלֶךְ וַאֲשֶׁר נִתַּן כֶּתֶר מַלְכוּת בְּרֹאשׁוֹ׃ ^8.15 וּמָרְדֳּכַי יָצָא מִלִּפְנֵי הַמֶּלֶךְ בִּלְבוּשׁ מַלְכוּת תְּכֵלֶת וָחוּר וַעֲטֶרֶת זָהָב גְּדוֹלָה וְתַכְרִיךְ בּוּץ וְאַרְגָּמָן וְהָעִיר שׁוּשָׁן צָהֲלָה וְשָׂמֵחָה׃'' None

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6.8 let royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and on whose head a crown royal is set; ^8.15 And Mordecai went forth from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a rob of fine linen and purple; and the city of Shushan shouted and was glad.'' None

4. Hebrew Bible, Exodus, 1.15, 2.1, 2.5, 2.7-2.9, 15.2, 15.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Daughters • Daughters, Adam and Eve, of • Job, daughters of • Pharaoh, daughter of • Pharaoh’s daughter • daughters of Jerusalem

Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 56, 58, 59; Gera (2014), Judith, 271, 297, 451; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 85; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 27, 142; Levison (2023), The Greek Life of Adam and Eve. 196, 292, 896

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1.15 וַיֹּאמֶר מֶלֶךְ מִצְרַיִם לַמְיַלְּדֹת הָעִבְרִיֹּת אֲשֶׁר שֵׁם הָאַחַת שִׁפְרָה וְשֵׁם הַשֵּׁנִית פּוּעָה׃ ^2.1 וַיִגְדַּל הַיֶּלֶד וַתְּבִאֵהוּ לְבַת־פַּרְעֹה וַיְהִי־לָהּ לְבֵן וַתִּקְרָא שְׁמוֹ מֹשֶׁה וַתֹּאמֶר כִּי מִן־הַמַּיִם מְשִׁיתִהוּ׃ ^2.1 וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי וַיִּקַּח אֶת־בַּת־לֵוִי׃ ^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

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1.15 And the king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah; ^2.1 And there went a man of the house of Levi, and took to wife a daughter of Levi. ^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

5. Hebrew Bible, Genesis, 4.1, 4.17, 5.4, 6.2, 6.4, 16.1, 19.14, 19.35, 24.40 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Adam, daughters of • Daughter • Daughter of Ben Kalba Sabua • Daughters • Daughters, Adam and Eve, of • 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, • Woman/Women, Daughters of Men/Women of the Earth • Zebah and Zalmunna, Zelophehad, daughters of • betrothed, Lots daughters • incest, father and daughter • pregnant, Lots daughters • virgin, Lots daughters

Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 205; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 213; Gera (2014), Judith, 259, 271, 297, 319, 377; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 81; Levison (2023), The Greek Life of Adam and Eve. 10, 196, 205, 291, 292, 293, 794, 801, 967; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 61, 90, 93, 97, 110, 112; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 148; Stuckenbruck (2007), 1 Enoch 91-108, 633, 637, 639; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 519

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4.1 וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃ ^4.1 וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃ ^4.17 וַיֵּדַע קַיִן אֶת־אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־חֲנוֹךְ וַיְהִי בֹּנֶה עִיר וַיִּקְרָא שֵׁם הָעִיר כְּשֵׁם בְּנוֹ חֲנוֹךְ׃ ^5.4 וַיִּהְיוּ יְמֵי־אָדָם אַחֲרֵי הוֹלִידוֹ אֶת־שֵׁת שְׁמֹנֶה מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ ^6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ ^6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ ^6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ ^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׃ ^19.35 וַתַּשְׁקֶיןָ גַּם בַּלַּיְלָה הַהוּא אֶת־אֲבִיהֶן יָיִן וַתָּקָם הַצְּעִירָה וַתִּשְׁכַּב עִמּוֹ וְלֹא־יָדַע בְּשִׁכְבָהּ וּבְקֻמָהּ׃' ' None

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4.1 And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’ ^4.17 And Cain knew his wife; and she conceived, and bore Enoch; and he builded a city, and called the name of the city after the name of his son Enoch. ^5.4 And the days of Adam after he begot Seth were eight hundred years; and he begot sons and daughters. ^6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. ^6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown. ^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. ^19.35 And they made their father drink wine that night also. And the younger arose, and lay with him; and he knew not when she lay down, nor when she arose. ^24.40 And he said unto me: The LORD, before whom I walk, will send His angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father’s house;' ' None

6. Hebrew Bible, Leviticus, 15.21-15.22, 15.27 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Daughters • Daughters, Adam and Eve, of • Michal, daughter of Saul • Pharaohs daughter (wife of Solomon), reason for separation from city of David • passing sons and daughter in fire

Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 64; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 386; Levison (2023), The Greek Life of Adam and Eve. 896; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 384

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15.21 וְכָל־הַנֹּגֵעַ בְּמִשְׁכָּבָהּ יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ ^15.22 וְכָל־הַנֹּגֵעַ בְּכָל־כְּלִי אֲשֶׁר־תֵּשֵׁב עָלָיו יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ ^15.27 וְכָל־הַנּוֹגֵעַ בָּם יִטְמָא וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃' ' None

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15.21 And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even. ^15.22 And whosoever toucheth any thing that she sitteth upon shall wash his clothes, and bathe himself in water, and be unclean until the even. ^15.27 And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even.' ' None

7. 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, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 205; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 176

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5.28 וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃'' None

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5.28 And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed.'' None

8. 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), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 67, 68; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 105

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31.30 Grace is deceitful, and beauty is vain; But a woman that feareth the LORD, she shall be praised.'' None

9. Hebrew Bible, Ruth, 3.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Daughters • Daughters, Adam and Eve, of • Tamar, Judah’s daughter in law

Found in books: Gera (2014), Judith, 328; Levison (2023), The Greek Life of Adam and Eve. 896

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3.3 וְרָחַצְתְּ וָסַכְתְּ וְשַׂמְתְּ שמלתך שִׂמְלֹתַיִךְ עָלַיִךְ וירדתי וְיָרַדְתְּ הַגֹּרֶן אַל־תִּוָּדְעִי לָאִישׁ עַד כַּלֹּתוֹ לֶאֱכֹל וְלִשְׁתּוֹת׃'' None

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3.3 Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the threshing-floor; but make not thyself known unto the man, until he shall have done eating and drinking.'' None

10. Hebrew Bible, 1 Kings, 9.22, 11.1-11.10, 11.13, 17.13 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Daughters • 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), The Significance of Yavneh and other Essays in Jewish Hellenism, 372, 375, 376, 377, 384, 385, 387; Gera (2014), Judith, 348, 377; Levison (2023), The Greek Life of Adam and Eve. 794; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 215

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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

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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

11. Hebrew Bible, 1 Samuel, 1.7-1.11, 18.6-18.7, 18.27, 19.17, 21.5-21.6, 21.10, 25.20, 25.24, 25.41-25.42, 26.2, 28.8, 28.13, 28.17, 28.25, 29.5 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Daughter • Daughters • 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, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 56; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 387, 388; Gera (2014), Judith, 264, 271, 273, 275, 292, 319, 328, 348, 443; Levison (2023), The Greek Life of Adam and Eve. 801; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 379, 385, 393, 428, 519, 527, 530, 533, 561, 565, 568, 569, 571, 575

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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׃ ^18.27 וַיָּקָם דָּוִד וַיֵּלֶךְ הוּא וַאֲנָשָׁיו וַיַּךְ בַּפְּלִשְׁתִּים מָאתַיִם אִישׁ וַיָּבֵא דָוִד אֶת־עָרְלֹתֵיהֶם וַיְמַלְאוּם לַמֶּלֶךְ לְהִתְחַתֵּן בַּמֶּלֶךְ וַיִּתֶּן־לוֹ שָׁאוּל אֶת־מִיכַל בִּתּוֹ לְאִשָּׁה׃ ^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׃ ^25.41 וַתָּקָם וַתִּשְׁתַּחוּ אַפַּיִם אָרְצָה וַתֹּאמֶר הִנֵּה אֲמָתְךָ לְשִׁפְחָה לִרְחֹץ רַגְלֵי עַבְדֵי אֲדֹנִי׃ ^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

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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. ^18.27 David arose and went, he and his men, and slew of the Pelishtim two hundred men; and David brought their foreskins, and they gave them in full number to the king, that he might be the king’s son in law. And Sha᾽ul gave him Mikhal his daughter to wife. ^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. ^21.10 And the priest said, The sword of Golyat the Pelishtian, whom thou didst slay in the valley of Ela, behold it is here wrapped in a cloth behind the efod: if thou wilt take that, take it: for there is no other save that here. And David said, There is none like that; give it to me. ^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. ^25.41 And she arose, and bowed herself on her face to the earth, and said, Behold, let thy handmaid be a servant to wash the feet of the servants of my lord. ^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

12. 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, 13.29, 14.31, 15.7-15.14, 15.24-15.33, 24.18, 24.24-24.25 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Daughters • 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), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 213; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 384; Gera (2014), Judith, 259, 264, 273, 292, 331; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 298; Levison (2023), The Greek Life of Adam and Eve. 801; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 120; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 385, 406, 519, 527, 528, 533, 571, 574, 577, 579

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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׃ ^13.29 וַיַּעֲשׂוּ נַעֲרֵי אַבְשָׁלוֹם לְאַמְנוֹן כַּאֲשֶׁר צִוָּה אַבְשָׁלוֹם וַיָּקֻמוּ כָּל־בְּנֵי הַמֶּלֶךְ וַיִּרְכְּבוּ אִישׁ עַל־פִּרְדּוֹ וַיָּנֻסוּ׃ ^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

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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. ^13.29 And the servants of Avshalom did to Amnon as Avshalom had commanded. Then all the king’s sons arose, and every man rode on his mule, and fled. ^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

13. Hebrew Bible, Isaiah, 44.22, 52.2, 61.10 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Daughters • Tamar, Judah’s daughter in law • Tisha bAv lectionary cycle, daughter of Zion in • Zion, daughter of • daughters of Jerusalem

Found in books: Gera (2014), Judith, 331; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 142; Levison (2023), The Greek Life of Adam and Eve. 801; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 124

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52.2 הִתְנַעֲרִי מֵעָפָר קוּמִי שְּׁבִי יְרוּשָׁלִָם התפתחו הִתְפַּתְּחִי מוֹסְרֵי צַוָּארֵךְ שְׁבִיָּה בַּת־צִיּוֹן׃' ' None

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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

14. Hebrew Bible, Judges, 3.5-3.6, 11.30-11.31, 11.34, 11.37, 11.39 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Daughter of Jephthah • Daughters • 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), The Significance of Yavneh and other Essays in Jewish Hellenism, 375, 376; Gera (2014), Judith, 292, 377, 443; Levison (2023), The Greek Life of Adam and Eve. 680, 712; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 99; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 256; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 115

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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׃' '^11.31 וְהָיָה הַיּוֹצֵא אֲשֶׁר יֵצֵא מִדַּלְתֵי בֵיתִי לִקְרָאתִי בְּשׁוּבִי בְשָׁלוֹם מִבְּנֵי עַמּוֹן וְהָיָה לַיהוָה וְהַעֲלִיתִהוּ עוֹלָה׃ ^11.34 וַיָּבֹא יִפְתָּח הַמִּצְפָּה אֶל־בֵּיתוֹ וְהִנֵּה בִתּוֹ יֹצֵאת לִקְרָאתוֹ בְתֻפִּים וּבִמְחֹלוֹת וְרַק הִיא יְחִידָה אֵין־לוֹ מִמֶּנּוּ בֵּן אוֹ־בַת׃ ^11.37 וַתֹּאמֶר אֶל־אָבִיהָ יֵעָשֶׂה לִּי הַדָּבָר הַזֶּה הַרְפֵּה מִמֶּנִּי שְׁנַיִם חֳדָשִׁים וְאֵלְכָה וְיָרַדְתִּי עַל־הֶהָרִים וְאֶבְכֶּה עַל־בְּתוּלַי אָנֹכִי ורעיתי וְרֵעוֹתָי׃ ^11.39 וַיְהִי מִקֵּץ שְׁנַיִם חֳדָשִׁים וַתָּשָׁב אֶל־אָבִיהָ וַיַּעַשׂ לָהּ אֶת־נִדְרוֹ אֲשֶׁר נָדָר וְהִיא לֹא־יָדְעָה אִישׁ וַתְּהִי־חֹק בְּיִשְׂרָאֵל׃'' None

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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. ^11.30 And Yiftaĥ vowed a vow to the Lord, and said, If Thou shalt deliver the children of ῾Ammon into my hands, ^11.31 then whatever comes out of the doors of my house to meet me, when I return in peace from the children of ῾Ammon, shall surely be the Lord’s, and I will offer it up for a burnt offering. ^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. ^11.37 And she said to her father, Let this thing be done for me: let me alone two months, that I may go and wander down the mountain sides, and bewail my virginity, I and my friends. ^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

15. Hebrew Bible, Lamentations, 1.4, 1.8 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Daughters • 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), The Significance of Yavneh and other Essays in Jewish Hellenism, 386; Levison (2023), The Greek Life of Adam and Eve. 1044; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 31

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1.4 דַּרְכֵי צִיּוֹן אֲבֵלוֹת מִבְּלִי בָּאֵי מוֹעֵד כָּל־שְׁעָרֶיהָ שׁוֹמֵמִין כֹּהֲנֶיהָ נֶאֱנָחִים בְּתוּלֹתֶיהָ נּוּגוֹת וְהִיא מַר־לָהּ׃ ^1.8 חֵטְא חָטְאָה יְרוּשָׁלִַם עַל־כֵּן לְנִידָה הָיָתָה כָּל־מְכַבְּדֶיהָ הִזִּילוּהָ כִּי־רָאוּ עֶרְוָתָהּ גַּם־הִיא נֶאֶנְחָה וַתָּשָׁב אָחוֹר׃'' None

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1.4 The roads of Zion are mournful because no one comes to the appointed season; all her gates are desolate, her priests moan; her maidens grieve while she herself suffers bitterly. ^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

16. 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), Flavian Poetry and its Greek Past, 280; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 54; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 30; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 280

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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

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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

17. Homeric Hymns, To Demeter, 225, 278-279 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Mother of the Gods, as daughter of Phrygian king • Mother of the Gods, daughter of • mother-daughter pairings

Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 109; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 119, 120

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278 If the well-girdled Metaneira had ²⁷⁹ Not in her fragrant chamber watched by night' ' None

18. 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), Women of Ancient Greece, 54, 55; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 384

19. Hebrew Bible, Ezekiel, 16.10, 16.13 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Daughters, Zion, of • Tamar, Judah’s daughter in law

Found in books: Gera (2014), Judith, 328; Levison (2023), The Greek Life of Adam and Eve. 964

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16.13 וַתַּעְדִּי זָהָב וָכֶסֶף וּמַלְבּוּשֵׁךְ ששי שֵׁשׁ וָמֶשִׁי וְרִקְמָה סֹלֶת וּדְבַשׁ וָשֶׁמֶן אכלתי אָכָלְתְּ וַתִּיפִי בִּמְאֹד מְאֹד וַתִּצְלְחִי לִמְלוּכָה׃' ' None

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16.10 I clothed thee also with richly woven work, and shod thee with sealskin, and I wound fine linen about thy head, and covered thee with silk. ^16.13 Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and richly woven work; thou didst eat fine flour, and honey, and oil; and thou didst wax exceeding beautiful, and thou wast meet for royal estate.'' None

20. Euripides, Bacchae, 100, 680 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Minyads, daughters of Minyas [ Psoloeis] • Mother of the Gods, daughter of • Proetids, daughters of Proetus • Proetus of Tiryns, daughters of

Found in books: Bernabe et al. (2013), Redefining Dionysos, 7, 334; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 319

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100 τέλεσαν, ταυρόκερων θεὸν⁶⁸⁰ ὁρῶ δὲ θιάσους τρεῖς γυναικείων χορῶν, ' None

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100 had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru⁶⁸⁰ 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

21. 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), Sophocles: A Study of His Theater in Its Political and Social Context, 159; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 298

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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

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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

22. 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), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 298; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 528, 530, 533

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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

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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

23. Herodotus, Histories, 1.187, 8.65, 9.62, 9.100-9.101 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dreams, of Polycrates’ daughter • Hegetorides’ daughter • Mother of the Gods, daughter of

Found in books: Gera (2014), Judith, 71; Mikalson (2003), Herodotus and Religion in the Persian Wars, 141, 146; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 268, 269

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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. ^8.65 ἔφη δὲ Δίκαιος ὁ Θεοκύδεος, ἀνὴρ Ἀθηναῖος φυγάς τε καὶ παρὰ Μήδοισι λόγιμος γενόμενος τοῦτον τὸν χρόνον, ἐπείτε ἐκείρετο ἡ Ἀττικὴ χώρη ὑπὸ τοῦ πεζοῦ στρατοῦ τοῦ Ξέρξεω ἐοῦσα ἔρημος Ἀθηναίων, τυχεῖν τότε ἐὼν ἅμα Δημαρήτῳ τῷ Λακεδαιμονίῳ ἐν τῷ Θριασίῳ πεδίῳ, ἰδεῖν δὲ κονιορτὸν χωρέοντα ἀπʼ Ἐλευσῖνος ὡς ἀνδρῶν μάλιστά κῃ τρισμυρίων, ἀποθωμάζειν τε σφέας τὸν κονιορτὸν ὅτεων κοτὲ εἴη ἀνθρώπων, καὶ πρόκατε φωνῆς ἀκούειν, καί οἱ φαίνεσθαι τὴν φωνὴν εἶναι τὸν μυστικὸν ἴακχον. εἶναι δʼ ἀδαήμονα τῶν ἱρῶν τῶν ἐν Ἐλευσῖνι γινομένων τὸν Δημάρητον, εἰρέσθαί τε αὐτὸν ὅ τι τὸ φθεγγόμενον εἴη τοῦτο. αὐτὸς δὲ εἰπεῖν “Δημάρητε, οὐκ ἔστι ὅκως οὐ μέγα τι σίνος ἔσται τῇ βασιλέος στρατιῇ· τάδε γὰρ ἀρίδηλα, ἐρήμου ἐούσης τῆς Ἀττικῆς, ὅτι θεῖον τὸ φθεγγόμενον, ἀπʼ Ἐλευσῖνος ἰὸν ἐς τιμωρίην Ἀθηναίοισί τε καὶ τοῖσι συμμάχοισι. καὶ ἢν μέν γε κατασκήψῃ ἐς τὴν Πελοπόννησον, κίνδυνος αὐτῷ τε βασιλέι καὶ τῇ στρατιῇ τῇ ἐν τῇ ἠπείρῳ ἔσται, ἢν δὲ ἐπὶ τὰς νέας τράπηται τὰς ἐν Σαλαμῖνι, τὸν ναυτικὸν στρατὸν κινδυνεύσει βασιλεὺς ἀποβαλεῖν. τὴν δὲ ὁρτὴν ταύτην ἄγουσι Ἀθηναῖοι ἀνὰ πάντα ἔτεα τῇ Μητρὶ καὶ τῇ Κούρῃ, καὶ αὐτῶν τε ὁ βουλόμενος καὶ τῶν ἄλλων Ἑλλήνων μυεῖται· καὶ τὴν φωνὴν τῆς ἀκούεις ἐν ταύτῃ τῇ ὁρτῇ ἰακχάζουσι.” πρὸς ταῦτα εἰπεῖν Δημάρητον “σίγα τε καὶ μηδενὶ ἄλλῳ τὸν λόγον τοῦτον εἴπῃς· ἢν γάρ τοι ἐς βασιλέα ἀνενειχθῇ τὰ ἔπεα ταῦτα, ἀποβαλέεις τὴν κεφαλήν, καὶ σε οὔτε ἐγὼ δυνήσομαι ῥύσασθαι οὔτʼ ἄλλος ἀνθρώπων οὐδὲ εἶς. ἀλλʼ ἔχʼ ἥσυχος, περὶ δὲ στρατιῆς τῆσδε θεοῖσι μελήσει.” τὸν μὲν δὴ ταῦτα παραινέειν, ἐκ δὲ τοῦ κονιορτοῦ καὶ τῆς φωνῆς γενέσθαι νέφος καὶ μεταρσιωθὲν φέρεσθαι ἐπὶ Σαλαμῖνος ἐπὶ τὸ στρατόπεδον τὸ τῶν Ἑλλήνων. οὕτω δὴ αὐτοὺς μαθεῖν ὅτι τὸ ναυτικὸν τὸ Ξέρξεω ἀπολέεσθαι μέλλοι. ταῦτα μὲν Δίκαιος ὁ Θεοκύδεος ἔλεγε, Δημαρήτου τε καὶ ἄλλων μαρτύρων καταπτόμενος. ^9.62 ταῦτα δʼ ἔτι τούτου ἐπικαλεομένου προεξαναστάντες πρότεροι οἱ Τεγεῆται ἐχώρεον ἐς τοὺς βαρβάρους, καὶ τοῖσι Λακεδαιμονίοισι αὐτίκα μετὰ τὴν εὐχὴν τὴν Παυσανίεω ἐγίνετο θυομένοισι τὰ σφάγια χρηστά· ὡς δὲ χρόνῳ κοτὲ ἐγένετο, ἐχώρεον καὶ οὗτοι ἐπὶ τοὺς Πέρσας, καὶ οἱ Πέρσαι ἀντίοι τὰ τόξα μετέντες. ἐγίνετο δὲ πρῶτον περὶ τὰ γέρρα μάχη. ὡς δὲ ταῦτα ἐπεπτώκεε, ἤδη ἐγίνετο ἡ μάχη ἰσχυρὴ παρʼ αὐτὸ τὸ Δημήτριον καὶ χρόνον ἐπὶ πολλόν, ἐς ὃ ἀπίκοντο ἐς ὠθισμόν· τὰ γὰρ δόρατα ἐπιλαμβανόμενοι κατέκλων οἱ βάρβαροι. λήματι μέν νυν καὶ ῥώμῃ οὐκ ἥσσονες ἦσαν οἱ Πέρσαι, ἄνοπλοι δὲ ἐόντες καὶ πρὸς ἀνεπιστήμονες ἦσαν καὶ οὐκ ὅμοιοι τοῖσι ἐναντίοισι σοφίην, προεξαΐσσοντες δὲ κατʼ ἕνα καὶ δέκα, καὶ πλεῦνές τε καὶ ἐλάσσονες συστρεφόμενοι, ἐσέπιπτον ἐς τοὺς Σπαρτιήτας καὶ διεφθείροντο. ^9.100 ὡς δὲ ἄρα παρεσκευάδατο τοῖσι Ἕλλησι, προσήισαν πρὸς τοὺς βαρβάρους· ἰοῦσι δέ σφι φήμη τε ἐσέπτατο ἐς τὸ στρατόπεδον πᾶν καὶ κηρυκήιον ἐφάνη ἐπὶ τῆς κυματωγῆς κείμενον· ἡ δὲ φήμη διῆλθέ σφι ὧδε, ὡς οἱ Ἕλληνες τὴν Μαρδονίου στρατιὴν νικῷεν ἐν Βοιωτοῖσι μαχόμενοι. δῆλα δὴ πολλοῖσι τεκμηρίοισι ἐστὶ τὰ θεῖα τῶν πρηγμάτων, εἰ καὶ τότε, τῆς αὐτῆς ἡμέρης συμπιπτούσης τοῦ τε ἐν Πλαταιῇσι καὶ τοῦ ἐν Μυκάλῃ μέλλοντος ἔσεσθαι τρώματος, φήμη τοῖσι Ἕλλησι τοῖσι ταύτῃ ἐσαπίκετο, ὥστε θαρσῆσαί τε τὴν στρατιὴν πολλῷ μᾶλλον καὶ ἐθέλειν προθυμότερον κινδυνεύειν. ^9.101 καὶ τόδε ἕτερον συνέπεσε γενόμενον, Δήμητρος τεμένεα Ἐλευσινίης παρὰ ἀμφοτέρας τὰς συμβολὰς εἶναι· καὶ γὰρ δὴ ἐν τῇ Πλαταιίδι παρʼ αὐτὸ τὸ Δημήτριον ἐγίνετο, ὡς καὶ πρότερόν μοι εἴρηται, ἡ μάχη, καὶ ἐν Μυκάλῃ ἔμελλε ὡσαύτως ἔσεσθαι. γεγονέναι δὲ νίκην τῶν μετὰ Παυσανίεω Ἑλλήνων ὀρθῶς σφι ἡ φήμη συνέβαινε ἐλθοῦσα· τὸ μὲν γὰρ ἐν Πλαταιῇσι πρωὶ ἔτι τῆς ἡμέρης ἐγίνετο, τὸ δὲ ἐν Μυκάλῃ περὶ δείλην· ὅτι δὲ τῆς αὐτῆς ἡμέρης συνέβαινε γίνεσθαι μηνός τε τοῦ αὐτοῦ, χρόνῳ οὐ πολλῷ σφι ὕστερον δῆλα ἀναμανθάνουσι ἐγίνετο. ἦν δὲ ἀρρωδίη σφι, πρὶν τὴν φήμην ἐσαπικέσθαι, οὔτι περὶ σφέων αὐτῶν οὕτω ὡς τῶν Ἑλλήνων, μὴ περὶ Μαρδονίῳ πταίσῃ ἡ Ἑλλάς. ὡς μέντοι ἡ κληδὼν αὕτη σφι ἐσέπτατο, μᾶλλόν, τι καὶ ταχύτερον τὴν πρόσοδον ἐποιεῦντο. οἱ μὲν δὴ Ἕλληνες καὶ οἱ βάρβαροι ἔσπευδον ἐς τὴν μάχην, ὥς σφι καί αἱ νῆσοι καὶ ὁ Ἑλλήσποντος ἄεθλα προέκειτο.'' None

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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. ' "^8.65 Dicaeus son of Theocydes, an Athenian exile who had become important among the Medes, said that at the time when the land of Attica was being laid waste by Xerxes' army and there were no Athenians in the country, he was with Demaratus the Lacedaemonian on the Thriasian plain and saw advancing from Eleusis a cloud of dust as if raised by the feet of about thirty thousand men. They marvelled at what men might be raising such a cloud of dust and immediately heard a cry. The cry seemed to be the “Iacchus” of the mysteries, ,and when Demaratus, ignorant of the rites of Eleusis, asked him what was making this sound, Dicaeus said, “Demaratus, there is no way that some great disaster will not befall the king's army. Since Attica is deserted, it is obvious that this voice is divine and comes from Eleusis to help the Athenians and their allies. ,If it descends upon the Peloponnese, the king himself and his army on the mainland will be endangered. If, however, it turns towards the ships at Salamis, the king will be in danger of losing his fleet. ,Every year the Athenians observe this festival for the Mother and the Maiden, and any Athenian or other Hellene who wishes is initiated. The voice which you hear is the ‘Iacchus’ they cry at this festival.” To this Demaratus replied, “Keep silent and tell this to no one else. ,If these words of yours are reported to the king, you will lose your head, and neither I nor any other man will be able to save you, so be silent. The gods will see to the army.” ,Thus he advised, and after the dust and the cry came a cloud, which rose aloft and floated away towards Salamis to the camp of the Hellenes. In this way they understood that Xerxes' fleet was going to be destroyed. Dicaeus son of Theocydes used to say this, appealing to Demaratus and others as witnesses. " "^9.62 While he was still in the act of praying, the men of Tegea leapt out before the rest and charged the barbarians, and immediately after Pausanias' prayer the sacrifices of the Lacedaemonians became favorable. Now they too charged the Persians, and the Persians met them, throwing away their bows. ,First they fought by the fence of shields, and when that was down, there was a fierce and long fight around the temple of Demeter itself, until they came to blows at close quarters. For the barbarians laid hold of the spears and broke them short. ,Now the Persians were neither less valorous nor weaker, but they had no armor; moreover, since they were unskilled and no match for their adversaries in craft, they would rush out singly and in tens or in groups great or small, hurling themselves on the Spartans and so perishing. " "^9.100 The Greeks, having made all their preparations advanced their line against the barbarians. As they went, a rumor spread through the army, and a herald's wand was seen lying by the water-line. The rumor that ran was to the effect that the Greeks were victors over Mardonius' army at a battle in Boeotia. ,Now there are many clear indications of the divine ordering of things, seeing that a message, which greatly heartened the army and made it ready to face danger, arrived amongst the Greeks the very day on which the Persians' disaster at Plataea and that other which was to befall them at Mykale took place. " '^9.101 Moreover, there was the additional coincidence, that there were precincts of Eleusinian Demeter on both battlefields; for at Plataea the fight was near the temple of Demeter, as I have already said, and so it was to be at Mykale also. ,It happened that the rumor of a victory won by the Greeks with Pausanias was true, for the defeat at Plataea happened while it was yet early in the day, and the defeat of Mykale in the afternoon. That the two fell on the same day of the same month was proven to the Greeks when they examined the matter not long afterwards. ,Now before this rumor came they had been faint-hearted, fearing less for themselves than for the Greeks with Pausanias, that Hellas should stumble over Mardonius. But when the report sped among them, they grew stronger and swifter in their onset. So Greeks and barbarians alike were eager for battle, seeing that the islands and the Hellespont were the prizes of victory. '' None

24. Anon., 1 Enoch, 9.6-9.9, 10.9, 10.11-10.12 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Daughters • Woman/Women, Daughters of Men/Women of the Earth

Found in books: Levison (2023), The Greek Life of Adam and Eve. 196, 265, 967; Stuckenbruck (2007), 1 Enoch 91-108, 89, 276, 402, 607, 633

sup>6 And it came to pass when the children of men had multiplied that in those days were born unto",them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: \'Come, let us choose us wives from among the children of men,and beget us children.\' And Semjaza, who was their leader, said unto them: \'I fear ye will not,indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.\' And they all answered him and said: \'Let us all swear an oath, and all bind ourselves by mutual imprecations,not to abandon this plan but to do this thing.\' Then sware they all together and bound themselves",by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn,and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal,,Asael, Armaros, Batarel, Ael, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens.' "⁷ And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms,and enchantments, and the cutting of roots, and made them acquainted with plants. And they,became pregt, and they bare great giants, whose height was three thousand ells: Who consumed,all the acquisitions of men. And when men could no longer sustain them, the giants turned against,them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and,fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones." "⁸ And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all,colouring tinctures. And there arose much godlessness, and they committed fornication, and they,were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." "^9.6 things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which ^9.7 men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the' "^9.8 And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being,shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven.,And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause,before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the,ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all,things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which,men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the,women, and have defiled themselves, and revealed to them all kinds of sins. And the women have,borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are,wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'" '^9.9 women, and have defiled themselves, and revealed to them all kinds of sins. And the women have' "^10.9 through the works that were taught by Azazel: to him ascribe all sin.' And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in" "^10.11 that each one of them will live five hundred years.' And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselve" '^10.12 with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that i ¹⁰ Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.'¹¹ And in those days I will open the store chambers of blessing which are in the heaven, so as to send,them down upon the earth over the work and labour of the children of men. And truth and peace shall be associated together throughout all the days of the world and throughout all the generations of men.\'"' "¹² Before these things Enoch was hidden, and no one of the children of men knew where he was,hidden, and where he abode, and what had become of him. And his activities had to do with the Watchers, and his days were with the holy ones.,And I Enoch was blessing the Lord of majesty and the King of the ages, and lo! the Watchers,called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselves,wives: 'Ye have wrought great destruction on the earth: And ye shall have no peace nor forgiveness,of sin: and inasmuch as they delight themselves in their children, The murder of their beloved ones shall they see, and over the destruction of their children shall they lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain.'" '¹³ And Enoch went and said: \'Azazel, thou shalt have no peace: a severe sentence has gone forth,against thee to put thee in bonds: And thou shalt not have toleration nor request granted to thee, because of the unrighteousness which thou hast taught, and because of all the works of godlessness,and unrighteousness and sin which thou hast shown to men.\' Then I went and spoke to them all",together, and they were all afraid, and fear and trembling seized them. And they besought me to draw up a petition for them that they might find forgiveness, and to read their petition in the presence,of the Lord of heaven. For from thenceforward they could not speak (with Him) nor lift up their",eyes to heaven for shame of their sins for which they had been condemned. Then I wrote out their petition, and the prayer in regard to their spirits and their deeds individually and in regard to their,requests that they should have forgiveness and length. And I went off and sat down at the waters of Dan, in the land of Dan, to the south of the west of Hermon: I read their petition till I fell,asleep. And behold a dream came to me, and visions fell down upon me, and I saw visions of chastisement, and a voice came bidding (me) I to tell it to the sons of heaven, and reprimand them.,And when I awaked, I came unto them, and they were all sitting gathered together, weeping in,Abelsjail, which is between Lebanon and Seneser, with their faces covered. And I recounted before them all the visions which I had seen in sleep, and I began to speak the words of righteousness, and to reprimand the heavenly Watchers. ¹⁴ The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: \' Come hither,,Enoch, and hear my word.\' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards.' "¹⁵ And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteous,man and scribe of righteousness: approach hither and hear my voice. And go, say to the Watchers of heaven, who have sent thee to intercede for them: 'You should intercede' for men, and not men,for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children,of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die,and perish. Therefore have I given them wives also that they might impregnate them, and beget,children by them, that thus nothing might be wanting to them on earth. But you were formerly,spiritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling.,And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon,the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin;,they shall be evil spirits on earth, and evil spirits shall they be called. As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling. And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but nevertheless,hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them." "¹⁶ From the days of the slaughter and destruction and death of the giants, from the souls of whose flesh the spirits, having gone forth, shall destroy without incurring judgement -thus shall they destroy until the day of the consummation, the great judgement in which the age shall be,consummated, over the Watchers and the godless, yea, shall be wholly consummated.' And now as to the watchers who have sent thee to intercede for them, who had been aforetime in heaven, (say,to them): 'You have been in heaven, but all the mysteries had not yet been revealed to you, and you knew worthless ones, and these in the hardness of your hearts you have made known to the women, and through these mysteries women and men work much evil on earth.,Say to them therefore: ' You have no peace.'" '' None

25. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Electra, daughter of Atlas

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 280; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 280

26. Anon., Jubilees, 4.9-4.11, 4.22-4.24 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Daughters • Woman/Women, Daughters of Men/Women of the Earth • Zebah and Zalmunna, Zelophehad, daughters of

Found in books: Gera (2014), Judith, 259; Levison (2023), The Greek Life of Adam and Eve. 291; Stuckenbruck (2007), 1 Enoch 91-108, 89

sup>
4.9 and in the fourth year of the fifth week they became joyful, and Adam knew his wife again, and she bare him a son, and he called his name Seth; for he said "God hath raised up a second seed unto us on the earth instead of Abel; for Cain slew him." ^4.10 And in the sixth week he begat his daughter ’Azûrâ. ^4.11 And Cain took ’Âwân his sister to be his wife and she bare him Enoch at the close of the fourth jubilee. ^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

27. Septuagint, Judith, 5.11, 13.5, 16.6 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Daughters • Jephthah, daughter of • Tamar, Judah’s daughter in law • Woman/Women, Daughters of Men/Women of the Earth

Found in books: Gera (2014), Judith, 51, 443, 444; Levison (2023), The Greek Life of Adam and Eve. 666; Stuckenbruck (2007), 1 Enoch 91-108, 633

sup>
5.11 So the king of Egypt became hostile to them; he took advantage of them and set them to making bricks, and humbled them and made slaves of them. ^13.5 For now is the time to help thy inheritance, and to carry out my undertaking for the destruction of the enemies who have risen up against us." ^16.6 But the Lord Almighty has foiled them by the hand of a woman.'' None

28. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Daughters, Job, of • Job, Daughters of • Job, daughters of • daughters of Philip,

Found in books: Gera (2014), Judith, 297, 362, 451; Huttner (2013), Early Christianity in the Lycus Valley, 197; Levison (2023), The Greek Life of Adam and Eve. 520, 906, 907, 1034; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 55, 65, 66

29. 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), Flavian Poetry and its Greek Past, 280; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 280

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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

30. 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), Redefining Dionysos, 7, 14, 287, 303; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 121

sup>
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

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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

31. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Celsus, Lot’s daughters • Daughters

Found in books: Levison (2023), The Greek Life of Adam and Eve. 292; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 264

32. Apollodorus, Bibliotheca, 3.5.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Minyads, daughters of Minyas [ Psoloeis] • Mother of the Gods, as daughter of Phrygian king • Proetids, daughters of Proetus

Found in books: Bernabe et al. (2013), Redefining Dionysos, 52, 303; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81

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3.5.1 Διόνυσος δὲ εὑρετὴς ἀμπέλου γενόμενος, Ἥρας μανίαν αὐτῷ ἐμβαλούσης περιπλανᾶται Αἴγυπτόν τε καὶ Συρίαν. καὶ τὸ μὲν πρῶτον Πρωτεὺς αὐτὸν ὑποδέχεται βασιλεὺς Αἰγυπτίων, αὖθις δὲ εἰς Κύβελα τῆς Φρυγίας ἀφικνεῖται, κἀκεῖ καθαρθεὶς ὑπὸ Ῥέας καὶ τὰς τελετὰς ἐκμαθών, καὶ λαβὼν παρʼ ἐκείνης τὴν στολήν, ἐπὶ Ἰνδοὺς 1 -- διὰ τῆς Θράκης ἠπείγετο. Λυκοῦργος δὲ παῖς Δρύαντος, Ἠδωνῶν βασιλεύων, οἳ Στρυμόνα ποταμὸν παροικοῦσι, πρῶτος ὑβρίσας ἐξέβαλεν αὐτόν. καὶ Διόνυσος μὲν εἰς θάλασσαν πρὸς Θέτιν τὴν Νηρέως κατέφυγε, Βάκχαι δὲ ἐγένοντο αἰχμάλωτοι καὶ τὸ συνεπόμενον Σατύρων πλῆθος αὐτῷ. αὖθις δὲ αἱ Βάκχαι ἐλύθησαν ἐξαίφνης, Λυκούργῳ δὲ μανίαν ἐνεποίησε 2 -- Διόνυσος. ὁ δὲ μεμηνὼς Δρύαντα τὸν παῖδα, ἀμπέλου νομίζων κλῆμα κόπτειν, πελέκει πλήξας ἀπέκτεινε, καὶ ἀκρωτηριάσας αὐτὸν ἐσωφρόνησε. 1 -- τῆς δὲ γῆς ἀκάρπου μενούσης, ἔχρησεν ὁ θεὸς καρποφορήσειν αὐτήν, ἂν θανατωθῇ Λυκοῦργος. Ἠδωνοὶ δὲ ἀκούσαντες εἰς τὸ Παγγαῖον αὐτὸν ἀπαγαγόντες ὄρος ἔδησαν, κἀκεῖ κατὰ Διονύσου βούλησιν ὑπὸ ἵππων διαφθαρεὶς ἀπέθανε.'' None

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3.5.1 Dionysus discovered the vine, and being driven mad by Hera he roamed about Egypt and Syria . At first he was received by Proteus, king of Egypt, but afterwards he arrived at Cybela in Phrygia . And there, after he had been purified by Rhea and learned the rites of initiation, he received from her the costume and hastened through Thrace against the Indians. But Lycurgus, son of Dryas, was king of the Edonians, who dwell beside the river Strymon, and he was the first who insulted and expelled him. Dionysus took refuge in the sea with Thetis, daughter of Nereus, and the Bacchanals were taken prisoners together with the multitude of Satyrs that attended him. But afterwards the Bacchanals were suddenly released, and Dionysus drove Lycurgus mad. And in his madness he struck his son Dryas dead with an axe, imagining that he was lopping a branch of a vine, and when he had cut off his son's extremities, he recovered his senses. But the land remaining barren, the god declared oracularly that it would bear fruit if Lycurgus were put to death. On hearing that, the Edonians led him to Mount Pangaeum and bound him, and there by the will of Dionysus he died, destroyed by horses."" None

33. 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, 19.344 (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 • Daughters • Mariamne, daughter of Agrippa I • Samaria (city of)/Sebaste, statues of daughters of Agrippa I desecrated in

Found in books: Levison (2023), The Greek Life of Adam and Eve. 812; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 266, 268, 270; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 201

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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

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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

34. Mishnah, Sotah, 3.4 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Ben Azzai, on teaching daughters Torah • Daughter of Ben Kalba Sabua • daughters, learning Torah

Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 200, 201; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 100

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3.4 אֵינָהּ מַסְפֶּקֶת לִשְׁתּוֹת עַד שֶׁפָּנֶיהָ מוֹרִיקוֹת וְעֵינֶיהָ בּוֹלְטוֹת וְהִיא מִתְמַלֵּאת גִּידִין, וְהֵם אוֹמְרִים הוֹצִיאוּהָ הוֹצִיאוּהָ, שֶׁלֹּא תְטַמֵּא הָעֲזָרָה. אִם יֶשׁ לָהּ זְכוּת, הָיְתָה תוֹלָה לָהּ. יֵשׁ זְכוּת תּוֹלָה שָׁנָה אַחַת, יֵשׁ זְכוּת תּוֹלָה שְׁתֵּי שָׁנִים, יֵשׁ זְכוּת תּוֹלָה שָׁלשׁ שָׁנִים. מִכָּאן אוֹמֵר בֶּן עַזַּאי, חַיָּב אָדָם לְלַמֵּד אֶת בִּתּוֹ תוֹרָה, שֶׁאִם תִּשְׁתֶּה, תֵּדַע שֶׁהַזְּכוּת תּוֹלָה לָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כָּל הַמְלַמֵּד אֶת בִּתּוֹ תוֹרָה, כְּאִלּוּ מְלַמְּדָהּ תִּפְלוּת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, רוֹצָה אִשָּׁה בְקַב וְתִפְלוּת מִתִּשְׁעָה קַבִּין וּפְרִישׁוּת. הוּא הָיָה אוֹמֵר, חָסִיד שׁוֹטֶה, וְרָשָׁע עָרוּם, וְאִשָּׁה פְרוּשָׁה, וּמַכּוֹת פְּרוּשִׁין, הֲרֵי אֵלּוּ מְכַלֵּי עוֹלָם:'' None

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3.4 She had barely finished drinking when her face turns yellow, her eyes protrude and her veins swell. And those who see her exclaim, “Remove her! Remove her, so that the temple-court should not be defiled”. If she had merit, it causes the water to suspend its effect upon her. Some merit suspends the effect for one year, some merit suspends the effects for two years, and some merit suspends the effect for three years. Hence Ben Azzai said: a person must teach his daughter Torah, so that if she has to drink the water of bitterness, she should know that the merit suspends its effect. Rabbi Eliezer says: whoever teaches his daughter Torah teaches her lasciviousness. Rabbi Joshua says: a woman prefers one kav (of food) and sexual indulgence to nine kav and sexual separation. He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world.'' None

35. New Testament, 1 Corinthians, 11.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Philip, daughters of • daughters

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 158, 159; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202

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11.5 πᾶσα δὲ γυνὴ προσευχομένη ἢ προφητεύουσα ἀκατακαλύπτῳ τῇ κεφαλῇ καταισχύνει τὴν κεφαλὴν αὐτῆς, ἓν γάρ ἐστιν καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ.'' None

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11.5 But every woman praying or prophesying with her head unveileddishonors her head. For it is one and the same thing as if she wereshaved.'' None

36. 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), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202; Huttner (2013), Early Christianity in the Lycus Valley, 192, 196, 198, 204; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 139

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21.9 τούτῳ δὲ ἦσαν θυγατέρες τέσσαρες παρθένοι προφητεύουσαι.'' None

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21.9 Now this man had four virgin daughters who prophesied. '' None

37. 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), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202; Huttner (2013), Early Christianity in the Lycus Valley, 198; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 164; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 534

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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

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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

38. 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, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246, 264; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 256; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 170, 171, 172, 174, 201, 202, 203, 204, 210

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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

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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

39. Plutarch, Roman Questions, 14 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Daughters, Adam and Eve, of • daughters

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160; Levison (2023), The Greek Life of Adam and Eve. 559

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14 Why do sons cover their heads when they escort their parents to the grave, while daughters go with uncovered heads and hair unbound? Is it because fathers should be honoured as gods by their male offspring, but mourned as dead by their daughters, that custom has assigned to each sex its proper part and has produced a fitting result from both? Or is it that the unusual is proper in mourning, and it is more usual for women to go forth in public with their heads covered and men with their heads uncovered? So in Greece, whenever any misfortune comes, the women cut off their hair and the men let it grow, for it is usual for men to have their hair cut and for women to let it grow. Or is it that it has become customary for sons to cover their heads for the reason already given? The first reason above: The father should be honoured as a god. For they turn about at the graves, as Varro relates, thus honouring the tombs of their fathers even as they do the shrines of the gods: and when they have cremated their parents, they declare that the dead person has become a god at the moment when first they find a bone. Cf. Cicero, De Legibus, ii. 22 (57). But formerly women were not allowed to cover the head at all. At least it is recorded that Spurius Carvilius Cf. 278 e, infra ; Comparison of Lycurgus and Numa, iii. (77 c); Comparison of Theseus and Romulus, vi. (39 b); Dionysius of Halicarnassus, Roman Antiquities, ii. 25. 7; Valerius Maximus, ii. 1. 4; Aulus Gellius, iv. 3. 2; xvii. 21. 44; Tertullian, Apol. vi., De Monogamia, ix. was the first man to divorce his wife and the reason was her barrenness: the second was Sulpicius Gallus, because he saw his wife pull her cloak over her head: and the third was Publius Sempronius, because his wife had been present as a spectator at funeral games. Cf. Valerius Maximus, vi. 3. 10.'' None

40. 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), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 180; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 341

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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

41. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Julia (daughter of Augustus)

Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 154; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 92; Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 369

42. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ben Azzai, on teaching daughters Torah • Daughter of Ben Kalba Sabua • daughters, inability to reproduce father’s social identity • daughters, learning Torah

Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 188, 203; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 75

43. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cornelia (daughter of Scribonia) • Woman/Women, Daughters of Men/Women of the Earth

Found in books: Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 67; Stuckenbruck (2007), 1 Enoch 91-108, 331

44. 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), Ancient Jewish Diaspora: Essays on Hellenism, 58; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 112

45. Pausanias, Description of Greece, 2.7.6, 2.22.1 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Minyads, daughters of Minyas [ Psoloeis] • Mother of the Gods, daughter of • Pandareus, daughters of • Proetids, daughters of Proetus • Proetus of Tiryns, daughters of

Found in books: Bernabe et al. (2013), Redefining Dionysos, 303, 407; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 224; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 29; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 319

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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

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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

46. 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), Redefining Dionysos, 14, 333; Brule (2003), Women of Ancient Greece, 25

47. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Daughter of Ben Kalba Sabua • Daughter of R. Hanina ben Teradion • relative, daughter

Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 114, 121; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 48

^56a אמר ליה קיסר לר\' יהושע בר\' (חנינא) אמריתו דחכמיתו טובא אימא לי מאי חזינא בחלמאי אמר ליה חזית דמשחרי לך פרסאי וגרבי בך ורעיי בך שקצי בחוטרא דדהבא הרהר כוליה יומא ולאורתא חזא אמר ליה שבור מלכא לשמואל אמריתו דחכמיתו טובא אימא לי מאי חזינא בחלמאי אמר ליה חזית דאתו רומאי ושבו לך וטחני בך קשייתא ברחייא דדהבא הרהר כוליה יומא ולאורתא חזא,בר הדיא מפשר חלמי הוה מאן דיהיב ליה אגרא מפשר ליה למעליותא ומאן דלא יהיב ליה אגרא מפשר ליה לגריעותא אביי ורבא חזו חלמא אביי יהיב ליה זוזא ורבא לא יהיב ליה אמרי ליה אקרינן בחלמין (דברים כח, לא) שורך טבוח לעיניך וגו\' לרבא אמר ליה פסיד עסקך ולא אהני לך למיכל מעוצבא דלבך לאביי א"ל מרווח עסקך ולא אהני לך למיכל מחדוא דלבך,אמרי ליה אקרינן (דברים כח, מא) בנים ובנות תוליד וגו\' לרבא אמר ליה כבישותיה לאביי א"ל בנך ובנתך נפישי ומינסבן בנתך לעלמא ומדמיין באפך כדקא אזלן בשביה,אקריין (דברים כח, לב) בניך ובנותיך נתונים לעם אחר לאביי א"ל בנך ובנתך נפישין את אמרת לקריבך והיא אמרה לקריבה ואכפה לך ויהבת להון לקריבה דהוי כעם אחר לרבא א"ל דביתהו שכיבא ואתו בניה ובנתיה לידי איתתא אחריתי דאמר רבא אמר ר\' ירמיה בר אבא אמר רב מאי דכתיב בניך ובנותיך נתונים לעם אחר זו אשת האב,אקרינן בחלמין (קהלת ט, ז) לך אכול בשמחה לחמך לאביי אמר ליה מרווח עסקך ואכלת ושתית וקרית פסוקא מחדוא דלבך לרבא אמר ליה פסיד עסקך טבחת ולא אכלת ושתית וקרית לפכוחי פחדך,אקרינן (דברים כח, לח) זרע רב תוציא השדה לאביי א"ל מרישיה לרבא א"ל מסיפיה,אקרינן (דברים כח, מ) זיתים יהיו לך בכל גבולך וגו\' לאביי א"ל מרישיה לרבא א"ל מסיפיה,אקרינן (דברים כח, י) וראו כל עמי הארץ וגו\' לאביי א"ל נפק לך שמא דריש מתיבתא הוית אימתך נפלת בעלמא לרבא אמר ליה בדיינא דמלכא אתבר ומתפסת בגנבי ודייני כולי עלמא קל וחומר מינך למחר אתבר בדיינא דמלכא ואתו ותפשי ליה לרבא.,אמרי ליה חזן חסא על פום דני לאביי א"ל עיף עסקך כחסא לרבא א"ל מריר עסקך כי חסא,אמרי ליה חזן בשרא על פום דני לאביי אמר ליה בסים חמרך ואתו כולי עלמא למזבן בשרא וחמרא מינך לרבא אמר ליה תקיף חמרך ואתו כולי עלמא למזבן בשרא למיכל ביה,אמרי ליה חזן חביתא דתלי בדיקלא לאביי אמר ליה מדלי עסקך כדיקלא לרבא אמר ליה חלי עסקך כתמרי,אמרי ליה חזן רומנא דקדחי אפום דני לאביי אמר ליה עשיק עסקך כרומנא לרבא אמר ליה קאוי עסקך כרומנא,אמרי ליה חזן חביתא דנפל לבירא לאביי א"ל מתבעי עסקך כדאמר נפל פתא בבירא ולא אשתכח לרבא א"ל פסיד עסקך ושדי\' ליה לבירא,אמרי ליה חזינן בר חמרא דקאי אאיסדן ונוער לאביי אמר ליה מלכא הוית וקאי אמורא עלך לרבא א"ל פטר חמור גהיט מתפילך א"ל לדידי חזי לי ואיתיה אמר ליה וא"ו דפטר חמור ודאי גהיט מתפילך,לסוף אזל רבא לחודיה לגביה אמר ליה חזאי דשא ברייתא דנפל אמר ליה אשתך שכבא אמר ליה חזיא ככי ושני דנתור א"ל בנך ובנתך שכבן אמר ליה חזאי תרתי יוני דפרחן א"ל תרי נשי מגרשת אמר ליה חזאי תרי גרגלידי דלפתא אמר ליה תרין קולפי בלעת אזל רבא ההוא יומא ויתיב בי מדרשא כוליה יומא אשכח הנהו תרי סגי נהורי דהוו קמנצו בהדי הדדי אזל רבא לפרוקינהו ומחוהו לרבא תרי דלו למחוייה אחריתי אמר מסתיי תרין חזאי,לסוף אתא רבא ויהיב ליה אגרא א"ל חזאי אשיתא דנפל א"ל נכסים בלא מצרים קנית א"ל חזאי אפדנא דאביי דנפל וכסיין אבקיה א"ל אביי שכיב ומתיבתיה אתיא לגבך א"ל חזאי אפדנא דידי דנפיל ואתו כולי עלמא שקיל לבינתא לבינתא א"ל שמעתתך מבדרן בעלמא א"ל חזאי דאבקע רישי ונתר מוקרי א"ל אודרא מבי סדיא נפיק א"ל אקריון הללא מצראה בחלמא א"ל ניסא מתרחשי לך,הוה קא אזיל בהדיה בארבא אמר בהדי גברא דמתרחיש ליה ניסא למה לי בהדי דקא סליק נפל סיפרא מיניה אשכחיה רבא וחזא דהוה כתיב ביה כל החלומות הולכין אחר הפה רשע בדידך קיימא וצערתן כולי האי כולהו מחילנא לך בר מברתיה דרב חסדא יהא רעוא דלמסר ההוא גברא לידי דמלכותא דלא מרחמו עליה,אמר מאי אעביד גמירי דקללת חכם אפילו בחנם היא באה וכ"ש רבא דבדינא קא לייט אמר איקום ואגלי דאמר מר גלות מכפרת עון,קם גלי לבי רומאי אזל יתיב אפתחא דריש טורזינא דמלכא ריש טורזינא חזא חלמא א"ל חזאי חלמא דעייל מחטא באצבעתי א"ל הב לי זוזא ולא יהב ליה לא א"ל ולא מידי א"ל חזאי דנפל תכלא בתרתין אצבעתי א"ל הב לי זוזא ולא יהב ליה ולא א"ל א"ל חזאי דנפל תכלא בכולה ידא א"ל נפל תכלא בכולהו שיראי שמעי בי מלכא ואתיוה לריש טורזינא קא קטלי ליה א"ל אנא אמאי אייתו להאי דהוה ידע ולא אמר אייתוהו לבר הדיא אמרי ליה אמטו זוזא דידך חרבו'' None

^56a On a similar note, the Gemara relates that the Roman emperor said to Rabbi Yehoshua, son of Rabbi Ḥaya: You Jews say that you are extremely wise. If that is so, tell me what I will see in my dream. Rabbi Yehoshua said to him: You will see the Persians capture you, and enslave you, and force you to herd unclean animals with a golden staff. He thought the entire day about the images described to him by Rabbi Yehoshua and that night he saw it in his dream. King Shapur of Persia said to Shmuel: You Jews say that you are extremely wise. If that is so, tell me what I will see in my dream. Shmuel said to him: You will see the Romans come and take you into captivity and force you to grind date pits in mills of gold. He thought the entire day about the images described to him by Shmuel, and that night he saw it in his dream.,The Gemara relates: Bar Haddaya was an interpreter of dreams. For one who gave him a fee, he would interpret the dream favorably, and for one who did not give him a fee, he would interpret the dream unfavorably. The Gemara relates: There was an incident in which both Abaye and Rava saw an identical dream and they asked bar Haddaya to interpret it. Abaye gave him money and paid his fee, while Rava did not give him money. They said to him: The verse: “Your ox shall be slain before your eyes and you shall not eat thereof” (Deuteronomy 28:31) was read to us in our dream. He interpreted their dream and to Rava he said: Your business will be lost and you will derive no pleasure from eating because of the extreme sadness of your heart. To Abaye he said: Your business will profit and you will be unable to eat due to the joy in your heart.,They said to him: The verse, “You shall beget sons and daughters, but they shall not be yours; for they shall go into captivity” (Deuteronomy 28:41), was read to us in our dream. He interpreted their dreams, and to Rava he said its literal, adverse sense. To Abaye he said: Your sons and daughters will be numerous, and your daughters will be married to outsiders and it will seem to you as if they were taken in captivity.,They said to him: The verse: “Your sons and your daughters shall be given unto another people” (Deuteronomy 28:32), was read to us in our dream. To Abaye he said: Your sons and daughters will be numerous. You say, that they should marry your relatives and your wife says that they should marry her relatives and she will impose her will upon you and they will be given in marriage to her relatives, which is like another nation as far as you are concerned. To Rava he said: Your wife will die and your sons and daughters will come into the hands of another woman. As Rava said that Rabbi Yirmeya bar Abba said that Rav said: What is the meaning of that which is written in the verse: “Your sons and your daughters shall be given unto another people”? This refers to the father’s wife, the stepmother.,They said to him: The verse: “Go your way, eat your bread with joy, and drink your wine with a merry heart” (Ecclesiastes 9:7) was read to us in our dream. To Abaye he said: Your business will profit and you will eat and drink and read the verse out of the joy of your heart. To Rava he said: Your business will be lost, you will slaughter but not eat, you will drink wine and read passages from the Bible in order to allay your fears.,They said to him: The verse: “You shall carry much seed out into the field, and shall gather little in; for the locust shall consume it” (Deuteronomy 28:38), was read to us in our dream. To Abaye he said from the beginning of the verse, that he will enjoy an abundant harvest. To Rava he said from the end of the verse, that his harvest will be destroyed.,They said to him: The verse: “You shall have olive-trees throughout all your borders, but you shall not anoint yourself with the oil; for your olives shall drop off” (Deuteronomy 28:40), was read to us in our dream. And again, to Abaye he said from the beginning of the verse. To Rava he said from the end of the verse.,They said to him: The verse: “All the peoples of the earth shall see that the name of the Lord is called upon you; and they shall be afraid of you” (Deuteronomy 28:10), was read to us in our dream. To Abaye he said: Your name will become well-known as head of the yeshiva, and you will be feared by all. To Rava he said: The king’s treasury was broken into and you will be apprehended as a thief, and everyone will draw an a fortiori inference from you: If Rava who is wealthy and of distinguished lineage can be arrested on charges of theft, what will become of the rest of us? Indeed, the next day, the king’s treasury was burglarized, and they came and apprehended Rava.,Abaye and Rava said to him: We saw lettuce on the mouth of the barrels. To Abaye he said: Your business will double like lettuce whose leaves are wide and wrinkled. To Rava he said: Your work will be bitter like a lettuce stalk.,They said to him: We saw meat on the mouth of barrels. To Abaye he said: Your wine will be sweet and everyone will come to buy meat and wine from you. To Rava he said: Your wine will spoil, and everyone will go to buy meat in order to eat with it, to dip the meat in your vinegar.,They said to him: We saw a barrel hanging from a palm tree. To Abaye he said: Your business will rise like a palm tree. To Rava he said: Your work will be sweet like dates which are very cheap in Babylonia, indicating that you will be compelled to sell your merchandise at a cheap price.,They said to him: We saw a pomegranate taking root on the mouth of barrels. To Abaye he said: Your business will increase in value like a pomegranate. To Rava he said: Your work will go sour like a pomegranate.,They said to him: We saw a barrel fall into a pit. To Abaye he said: Your merchandise will be in demand as the adage says: Bread falls in a pit and is not found. In other words, everyone will seek your wares and they will not find them due to increased demand. To Rava he said: Your merchandise will be ruined and you will throw it away into a pit.,They said to him: We saw a donkey-foal standing near our heads, braying. To Abaye he said: You will be a king, that is to say, head of the yeshiva, and an interpreter will stand near you to repeat your teachings to the masses out loud. To Rava he said: I see the words peter ḥamor, first-born donkey, erased from your phylacteries. Rava said to him: I myself saw it and it is there. Bar Haddaya said to him: The letter vav of the word peter ḥamor is certainly erased from your phylacteries.,Ultimately, Rava went to bar Haddaya alone. Rava said to him: I saw the outer door of my house fall. Bar Haddaya said to him: Your wife will die, as she is the one who protects the house. Rava said to him: I saw my front and back teeth fall out. He said to him: Your sons and daughters will die. Rava said to him: I saw two doves that were flying. He said to him: You will divorce two women. Rava said to him: I saw two turnip-heads gargelidei. He said to him: You will receive two blows with a club shaped like a turnip. That same day Rava went and sat in the study hall the entire day. He discovered these two blind people who were fighting with each other. Rava went to separate them and they struck Rava two blows. When they raised their staffs to strike him an additional blow, he said: That is enough for me, I only saw two.,Ultimately, Rava came and gave him, bar Haddaya, a fee. And then Rava, said to him: I saw my wall fall. Bar Haddaya said to him: You will acquire property without limits. Rava said to him: I saw Abaye’s house appadna fall and its dust covered me. Bar Haddaya said to him: Abaye will die and his yeshiva will come to you. Rava said to him: I saw my house fall, and everyone came and took the bricks. He said to him: Your teachings will be disseminated throughout the world. Rava said to him: I saw that my head split and my brain fell out. He said to him: A feather will fall out of the pillow near your head. Rava said to him: The Egyptian hallel, the hallel that celebrates the Exodus, was read to me in a dream. He said to him: Miracles will be performed for you.,Bar Haddaya was going with Rava on a ship; bar Haddaya said: Why am I going with a person for whom miracles will be performed, lest the miracle will be that the ship will sink and he alone will be saved. As bar Haddaya was climbing onto the ship a book fell from him. Rava found it and saw: All dreams follow the mouth, written therein. He said to bar Haddaya: Scoundrel. It was dependent on you, and you caused me so much suffering. I forgive you for everything except for the daughter of Rav Ḥisda, Rava’s wife, whom bar Haddaya predicted would die. May it be Your will that this man be delivered into the hands of a kingdom that has no compassion on him.,Bar Haddaya said to himself: What will I do? We learned through tradition that the curse of a Sage, even if baseless, comes true? And all the more so in the case of Rava, as he cursed me justifiably. He said to himself: I will get up and go into exile, as the Master said: Exile atones for transgression.,He arose and exiled himself to the seat of the Roman government. He went and sat by the entrance, where the keeper of the king’s wardrobe stood. The wardrobe guard dreamed a dream. He said to bar Haddaya: I saw in the dream that a needle pierced my finger. Bar Haddaya said to him: Give me a zuz. He did not give him the coin so bar Haddaya said nothing to him. Again, the guard said to him: I saw a worm that fell between my two fingers, eating them. Bar Haddaya said to him: Give me a zuz. He did not give him the coin, so bar Haddaya said nothing to him. Again, the guard said to him: I saw that a worm fell upon my entire hand, eating it. Bar Haddaya said to him: A worm fell upon and ate all the silk garments. They heard of this in the king’s palace and they brought the wardrobe keeper and were in the process of executing him. He said to them: Why me? Bring the one who knew and did not say the information that he knew. They brought bar Haddaya and said to him: Because of your zuz, ruin came upon'' None

48. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Daughter of Ben Kalba Sabua • Nahman, daughters of Rabbi • divine power, of rabbis’ daughters • rabbis, daughters of • relative, daughter

Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 114, 146; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 91; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 106; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 103

^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:,56a אמר ליה לא אמר ליה יהיבנא לך דמי פלגא דסעודתיך אמר ליה לא אמר ליה יהיבנא לך דמי כולה סעודתיך א"ל לא נקטיה בידיה ואוקמיה ואפקיה,אמר הואיל והוו יתבי רבנן ולא מחו ביה ש"מ קא ניחא להו איזיל איכול בהו קורצא בי מלכא אזל אמר ליה לקיסר מרדו בך יהודאי א"ל מי יימר א"ל שדר להו קורבנא חזית אי מקרבין ליה,אזל שדר בידיה עגלא תלתא בהדי דקאתי שדא ביה מומא בניב שפתים ואמרי לה בדוקין שבעין דוכתא דלדידן הוה מומא ולדידהו לאו מומא הוא,סבור רבנן לקרוביה משום שלום מלכות אמר להו רבי זכריה בן אבקולס יאמרו בעלי מומין קריבין לגבי מזבח סבור למיקטליה דלא ליזיל ולימא אמר להו רבי זכריה יאמרו מטיל מום בקדשים יהרג,אמר רבי יוחנן ענוותנותו של רבי זכריה בן אבקולס החריבה את ביתנו ושרפה את היכלנו והגליתנו מארצנו,שדר עלוייהו לנירון קיסר כי קאתי שדא גירא למזרח אתא נפל בירושלים למערב אתא נפל בירושלים לארבע רוחות השמים אתא נפל בירושלים,א"ל לינוקא פסוק לי פסוקיך אמר ליה (יחזקאל כה, יד) ונתתי את נקמתי באדום ביד עמי ישראל וגו\' אמר קודשא בריך הוא בעי לחרובי ביתיה ובעי לכפורי ידיה בההוא גברא ערק ואזל ואיגייר ונפק מיניה ר"מ,שדריה עילוייהו לאספסיינוס קיסר אתא צר עלה תלת שני הוו בה הנהו תלתא עתירי נקדימון בן גוריון ובן כלבא שבוע ובן ציצית הכסת נקדימון בן גוריון שנקדה לו חמה בעבורו בן כלבא שבוע שכל הנכנס לביתו כשהוא רעב ככלב יוצא כשהוא שבע בן ציצית הכסת שהיתה ציצתו נגררת על גבי כסתות איכא דאמרי שהיתה כסתו מוטלת בין גדולי רומי,חד אמר להו אנא זיינא להו בחיטי ושערי וחד אמר להו בדחמרא ובדמלחא ומשחא וחד אמר להו בדציבי ושבחו רבנן לדציבי דרב חסדא כל אקלידי הוה מסר לשמעיה בר מדציבי דאמר רב חסדא אכלבא דחיטי בעי שיתין אכלבי דציבי הוה להו למיזן עשרים וחד שתא,הוו בהו הנהו בריוני אמרו להו רבנן ניפוק ונעביד שלמא בהדייהו לא שבקינהו אמרו להו ניפוק ונעביד קרבא בהדייהו אמרו להו רבנן לא מסתייעא מילתא קמו קלנהו להנהו אמברי דחיטי ושערי והוה כפנא,מרתא בת בייתוס עתירתא דירושלים הויא שדרתה לשלוחה ואמרה ליה זיל אייתי לי סמידא אדאזל איזדבן אתא אמר לה סמידא ליכא חיורתא איכא אמרה ליה זיל אייתי לי אדאזל איזדבן אתא ואמר לה חיורתא ליכא גושקרא איכא א"ל זיל אייתי לי אדאזל אזדבן אתא ואמר לה גושקרא ליכא קימחא דשערי איכא אמרה ליה זיל אייתי לי אדאזל איזדבן,הוה שליפא מסאנא אמרה איפוק ואחזי אי משכחנא מידי למיכל איתיב לה פרתא בכרעא ומתה,קרי עלה רבן יוחנן בן זכאי (דברים כח, נו) הרכה בך והענוגה אשר לא נסתה כף רגלה איכא דאמרי גרוגרות דר\' צדוק אכלה ואיתניסא ומתה דר\' צדוק יתיב ארבעין שנין בתעניתא דלא ליחרב ירושלים כי הוה אכיל מידי הוה מיתחזי מאבראי וכי הוה בריא מייתי ליה גרוגרות מייץ מייהו ושדי להו,כי הוה קא ניחא נפשה אפיקתה לכל דהבא וכספא שדיתיה בשוקא אמרה האי למאי מיבעי לי והיינו דכתיב (יחזקאל ז, יט) כספם בחוצות ישליכו,אבא סקרא ריש בריוני דירושלים בר אחתיה דרבן יוחנן בן זכאי הוה שלח ליה תא בצינעא לגבאי אתא א"ל עד אימת עבדיתו הכי וקטליתו ליה לעלמא בכפנא א"ל מאי איעביד דאי אמינא להו מידי קטלו לי א"ל חזי לי תקנתא לדידי דאיפוק אפשר דהוי הצלה פורתא,א"ל נקוט נפשך בקצירי וליתי כולי עלמא ולישיילו בך ואייתי מידי סריא ואגני גבך ולימרו דנח נפשך וליעיילו בך תלמידך ולא ליעול בך איניש אחרינא דלא לרגשן בך דקליל את דאינהו ידעי דחייא קליל ממיתא,עביד הכי נכנס בו רבי אליעזר מצד אחד ורבי יהושע מצד אחר כי מטו לפיתחא בעו למדקריה אמר להו יאמרו רבן דקרו בעו למדחפיה אמר להו יאמרו רבן דחפו פתחו ליה בבא נפק,כי מטא להתם אמר שלמא עלך מלכא שלמא עלך מלכא א"ל מיחייבת תרי קטלא חדא דלאו מלכא אנא וקא קרית לי מלכא ותו אי מלכא אנא עד האידנא אמאי לא אתית לגבאי א"ל דקאמרת לאו מלכא אנא ' None

^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,'^56a The host said to him: No, you must leave. Bar Kamtza said to him: I will give you money for half of the feast; just do not send me away. The host said to him: No, you must leave. Bar Kamtza then said to him: I will give you money for the entire feast; just let me stay. The host said to him: No, you must leave. Finally, the host took bar Kamtza by his hand, stood him up, and took him out.,After having been cast out from the feast, bar Kamtza said to himself: Since the Sages were sitting there and did not protest the actions of the host, although they saw how he humiliated me, learn from it that they were content with what he did. I will therefore go and inform eikhul kurtza against them to the king. He went and said to the emperor: The Jews have rebelled against you. The emperor said to him: Who says that this is the case? Bar Kamtza said to him: Go and test them; send them an offering to be brought in honor of the government, and see whether they will sacrifice it.,The emperor went and sent with him a choice three-year-old calf. While bar Kamtza was coming with the calf to the Temple, he made a blemish on the calf’s upper lip. And some say he made the blemish on its eyelids, a place where according to us, i.e., halakha, it is a blemish, but according to them, gentile rules for their offerings, it is not a blemish. Therefore, when bar Kamtza brought the animal to the Temple, the priests would not sacrifice it on the altar since it was blemished, but they also could not explain this satisfactorily to the gentile authorities, who did not consider it to be blemished.,The blemish notwithstanding, the Sages thought to sacrifice the animal as an offering due to the imperative to maintain peace with the government. Rabbi Zekharya ben Avkolas said to them: If the priests do that, people will say that blemished animals may be sacrificed as offerings on the altar. The Sages said: If we do not sacrifice it, then we must prevent bar Kamtza from reporting this to the emperor. The Sages thought to kill him so that he would not go and speak against them. Rabbi Zekharya said to them: If you kill him, people will say that one who makes a blemish on sacrificial animals is to be killed. As a result, they did nothing, bar Kamtza’s slander was accepted by the authorities, and consequently the war between the Jews and the Romans began.,Rabbi Yoḥa says: The excessive humility of Rabbi Zekharya ben Avkolas destroyed our Temple, burned our Sanctuary, and exiled us from our land.,The Roman authorities then sent Nero Caesar against the Jews. When he came to Jerusalem, he wished to test his fate. He shot an arrow to the east and the arrow came and fell in Jerusalem. He then shot another arrow to the west and it also fell in Jerusalem. He shot an arrow in all four directions of the heavens, and each time the arrow fell in Jerusalem.,Nero then conducted another test: He said to a child: Tell me a verse that you learned today. He said to him as follows: “And I will lay My vengeance upon Edom by the hand of My people Israel” (Ezekiel 25:14). Nero said: The Holy One, Blessed be He, wishes to destroy His Temple, and He wishes to wipe his hands with that man, i.e., with me. The Romans are associated with Edom, the descendants of Esau. If I continue on this mission, I will eventually be punished for having served as God’s agent to bring about the destruction. So he fled and became a convert, and ultimately Rabbi Meir descended from him.,The Roman authorities then sent Vespasian Caesar against the Jews. He came and laid siege to Jerusalem for three years. There were at that time in Jerusalem these three wealthy people: Nakdimon ben Guryon, ben Kalba Savua, and ben Tzitzit HaKesat. The Gemara explains their names: Nakdimon ben Guryon was called by that name because the sun shined nakad on his behalf, as it is related elsewhere (see Ta’anit 19b) that the sun once continued to shine in order to prevent him from suffering a substantial loss. Ben Kalba Savua was called this because anyone who entered his house when he was hungry as a dog kelev would leave satiated save’a. Ben Tzitzit HaKesat was referred to by that name because his ritual fringes tzitzit dragged along on blankets keset, meaning that he would not walk in the street with his feet on the ground, but rather they would place blankets beneath him. There are those who say that his seat kiseh was found among the nobles of Rome, meaning that he would sit among them.,These three wealthy people offered their assistance. One of them said to the leaders of the city: I will feed the residents with wheat and barley. And one of them said to leaders of the city: I will provide the residents with wine, salt, and oil. And one of them said to the leaders of the city: I will supply the residents with wood. The Gemara comments: And the Sages gave special praise to he who gave the wood, since this was an especially expensive gift. As Rav Ḥisda would give all of the keys aklidei to his servant, except for the key to his shed for storing wood, which he deemed the most important of them all. As Rav Ḥisda said: One storehouse akhleva of wheat requires sixty storehouses of wood for cooking and baking fuel. These three wealthy men had between them enough commodities to sustain the besieged for twenty-one years.,There were certain zealots among the people of Jerusalem. The Sages said to them: Let us go out and make peace with the Romans. But the zealots did not allow them to do this. The zealots said to the Sages: Let us go out and engage in battle against the Romans. But the Sages said to them: You will not be successful. It would be better for you to wait until the siege is broken. In order to force the residents of the city to engage in battle, the zealots arose and burned down these storehouses ambarei of wheat and barley, and there was a general famine.,With regard to this famine it is related that Marta bat Baitos was one of the wealthy women of Jerusalem. She sent out her agent and said to him: Go bring me fine flour semida. By the time he went, the fine flour was already sold. He came and said to her: There is no fine flour, but there is ordinary flour. She said to him: Go then and bring me ordinary flour. By the time he went, the ordinary flour was also sold. He came and said to her: There is no ordinary flour, but there is coarse flour gushkera. She said to him: Go then and bring me coarse flour. By the time he went, the coarse flour was already sold. He came and said to her: There is no coarse flour, but there is barley flour. She said to him: Go then and bring me barley flour. But once again, by the time he went, the barley flour was also sold.,She had just removed her shoes, but she said: I will go out myself and see if I can find something to eat. She stepped on some dung, which stuck to her foot, and, overcome by disgust, she died.,Rabban Yoḥa ben Zakkai read concerning her a verse found in the section of the Torah listing the curses that will befall Israel: “The tender and delicate woman among you who would not adventure to set the sole of her foot upon the ground” (Deuteronomy 28:56). There are those who say that she did not step on dung, but rather she ate a fig of Rabbi Tzadok, and became disgusted and died. What are these figs? Rabbi Tzadok observed fasts for forty years, praying that Jerusalem would not be destroyed. He became so emaciated from fasting that when he would eat something it was visible from the outside of his body. And when he would eat after a fast they would bring him figs and he would suck out their liquid and cast the rest away. It was one such fig that Marta bat Baitos found and that caused her death.,It is further related that as she was dying, she took out all of her gold and silver and threw it in the marketplace. She said: Why do I need this? And this is as it is written: “They shall cast their silver in the streets and their gold shall be as an impure thing; their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord; they shall not satisfy their souls, neither fill their bowels” (Ezekiel 7:19).,§ The Gemara relates: Abba Sikkara was the leader of the zealots biryonei of Jerusalem and the son of the sister of Rabban Yoḥa ben Zakkai. Rabban Yoḥa ben Zakkai sent a message to him: Come to me in secret. He came, and Rabban Yoḥa ben Zakkai said to him: Until when will you do this and kill everyone through starvation? Abba Sikkara said to him: What can I do, for if I say something to them they will kill me. Rabban Yoḥa ben Zakkai said to him: Show me a method so that I will be able to leave the city, and it is possible that through this there will be some small salvation.,Abba Sikkara said to him: This is what you should do: Pretend to be sick, and have everyone come and ask about your welfare, so that word will spread about your ailing condition. Afterward bring something putrid and place it near you, so that people will say that you have died and are decomposing. And then, have your students enter to bring you to burial, and let no one else come in so that the zealots not notice that you are still light. As the zealots know that a living person is lighter than a dead person.,Rabban Yoḥa ben Zakkai did this. Rabbi Eliezer entered from one side and Rabbi Yehoshua from the other side to take him out. When they arrived at the entrance of the city on the inside, the guards, who were of the faction of the zealots, wanted to pierce him with their swords in order to ascertain that he was actually dead, as was the common practice. Abba Sikkara said to them: The Romans will say that they pierce even their teacher. The guards then wanted at least to push him to see whether he was still alive, in which case he would cry out on account of the pushing. Abba Sikkara said to them: They will say that they push even their teacher. The guards then opened the gate and he was taken out.,When Rabban Yoḥa ben Zakkai reached there, i.e., the Roman camp, he said: Greetings to you, the king; greetings to you, the king. Vespasian said to him: You are liable for two death penalties, one because I am not a king and yet you call me king, and furthermore, if I am a king, why didn’t you come to me until now? Rabban Yoḥa ben Zakkai said to him: As for what you said about yourself: I am not a king, ' None

49. 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), Gender and Dialogue in the Rabbinic Prism, 33; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 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

50. 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), Early Christianity in the Lycus Valley, 190, 195, 196, 198, 199, 214, 261, 262; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 138, 139, 140

sup>
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

51. None, None, nan (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Daughter of Ben Kalba Sabua • Daughter of Ben Kalba Sabua, as “wife” or “mate” of Akiva? • relative, daughter

Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 114, 121; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 58, 60

52. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Celsus, Lot’s daughters • Lot, daughters of • incest, father and daughter • pregnant, Lots daughters • virgin, Lots daughters

Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 89, 90; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 264

53. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Celsus, Lot’s daughters • pregnant, Lots daughters • virgin, Lots daughters

Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 90; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 264

54. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Avitus, daughter

Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 3; Hitch (2017), Animal sacrifice in the ancient Greek world, 3

55. Babylonian Talmud, Avodah Zarah, None
Tagged with subjects: • Daughter of Ben Kalba Sabua • Daughter of R. Hanina ben Teradion • Jairus, daughter of • Tamar (daughter-in-law of Judah) • relative, daughter

Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 197, 205; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 48; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 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 ^18a הוגה את השם באותיותיו והיכי עביד הכי והתנן אלו שאין להם חלק לעולם הבא האומר אין תורה מן השמים ואין תחיית המתים מן התורה אבא שאול אומר אף ההוגה את השם באותיותיו,להתלמד עבד כדתניא (דברים יח, ט) לא תלמד לעשות אבל אתה למד להבין ולהורות,אלא מאי טעמא אענש משום הוגה את השם בפרהסיא דהוי ועל אשתו להריגה דלא מיחה ביה מכאן אמרו כל מי שיש בידו למחות ואינו מוחה נענש עליו,ועל בתו לישב בקובה של זונות דאמר ר\' יוחנן פעם אחת היתה בתו מהלכת לפני גדולי רומי אמרו כמה נאות פסיעותיה של ריבה זו מיד דקדקה בפסיעותיה והיינו דאמר ר\' שמעון בן לקיש מאי דכתיב (תהלים מט, ו) עון עקבי יסבני עונות שאדם דש בעקביו בעולם הזה מסובין לו ליום הדין,בשעה שיצאו שלשתן צדקו עליהם את הדין הוא אמר (דברים לב, ד) הצור תמים פעלו וגו\' ואשתו אמרה (דברים לב, ד) אל אמונה ואין עול בתו אמרה (ירמיהו לב, יט) גדול העצה ורב העליליה אשר עיניך פקוחות על כל דרכי וגו\' אמר רבי כמה גדולים צדיקים הללו שנזדמנו להן שלש מקראות של צדוק הדין בשעת צדוק הדין,תנו רבנן כשחלה רבי יוסי בן קיסמא הלך רבי חנינא בן תרדיון לבקרו אמר לו חנינא אחי (אחי) אי אתה יודע שאומה זו מן השמים המליכוה שהחריבה את ביתו ושרפה את היכלו והרגה את חסידיו ואבדה את טוביו ועדיין היא קיימת ואני שמעתי עליך שאתה יושב ועוסק בתורה ומקהיל קהלות ברבים וספר מונח לך בחיקך,אמר לו מן השמים ירחמו אמר לו אני אומר לך דברים של טעם ואתה אומר לי מן השמים ירחמו תמה אני אם לא ישרפו אותך ואת ספר תורה באש אמר לו רבי מה אני לחיי העולם הבא,אמר לו כלום מעשה בא לידך אמר לו מעות של פורים נתחלפו לי במעות של צדקה וחלקתים לעניים אמר לו אם כן מחלקך יהי חלקי ומגורלך יהי גורלי,אמרו לא היו ימים מועטים עד שנפטר רבי יוסי בן קיסמא והלכו כל גדולי רומי לקברו והספידוהו הספד גדול ובחזרתן מצאוהו לרבי חנינא בן תרדיון שהיה יושב ועוסק בתורה ומקהיל קהלות ברבים וס"ת מונח לו בחיקו,הביאוהו וכרכוהו בס"ת והקיפוהו בחבילי זמורות והציתו בהן את האור והביאו ספוגין של צמר ושראום במים והניחום על לבו כדי שלא תצא נשמתו מהרה אמרה לו בתו אבא אראך בכך אמר לה אילמלי אני נשרפתי לבדי היה הדבר קשה לי עכשיו שאני נשרף וס"ת עמי מי שמבקש עלבונה של ס"ת הוא יבקש עלבוני,אמרו לו תלמידיו רבי מה אתה רואה אמר להן גליון נשרפין ואותיות פורחות אף אתה פתח פיך ותכנס בך האש אמר להן מוטב שיטלנה מי שנתנה ואל יחבל הוא בעצמו,אמר לו קלצטונירי רבי אם אני מרבה בשלהבת ונוטל ספוגין של צמר מעל לבך אתה מביאני לחיי העולם הבא אמר לו הן השבע לי נשבע לו מיד הרבה בשלהבת ונטל ספוגין של צמר מעל לבו יצאה נשמתו במהרה אף הוא קפץ ונפל לתוך האור,יצאה בת קול ואמרה רבי חנינא בן תרדיון וקלצטונירי מזומנין הן לחיי העולם הבא בכה רבי ואמר יש קונה עולמו בשעה אחת ויש קונה עולמו בכמה שנים,ברוריא דביתהו דר\' מאיר ברתיה דר\' חנינא בן תרדיון הואי אמרה לו זילא בי מלתא דיתבא אחתאי בקובה של זונות שקל תרקבא דדינרי ואזל אמר אי לא איתעביד בה איסורא מיתעביד ניסא אי עבדה איסורא לא איתעביד לה ניסא,אזל נקט נפשיה כחד פרשא אמר לה השמיעני לי אמרה ליה דשתנא אנא אמר לה מתרחנא מרתח אמרה לו נפישין טובא (ואיכא טובא הכא) דשפירן מינאי אמר ש"מ לא עבדה איסורא כל דאתי אמרה ליה הכי,אזל לגבי שומר דידה א"ל הבה ניהלה אמר ליה מיסתפינא ממלכותא אמר ליה שקול תרקבא דדינרא פלגא פלח ופלגא להוי לך א"ל וכי שלמי מאי איעביד א"ל אימא אלהא דמאיר ענני ומתצלת א"ל'' 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: ^18a pronounce the ineffable name of God with all of its letters, i.e., as it is spelled. The Gemara asks: And how could he do that? But didn’t we learn in the mishna (Sanhedrin 90a): These are the people who have no share in the World-to-Come: One who says that the Torah is not from Heaven or that there is no source from the Torah for the resurrection of the dead. Abba Shaul says: Also one who pronounces the ineffable name as it is written, with all of its letters, has no share in the World-to-Come.,The Gemara answers: Rabbi Ḥanina ben Teradyon did it to teach himself, as it is taught in a baraita with regard to the prohibition against sorcery: “You shall not learn to do” (Deuteronomy 18:9); this indicates: But you may learn to understand and to teach. In other words, certain prohibitions do not apply when one is acting only in order to acquire knowledge of the subject.,The Gemara asks: Rather, what is the reason that he was punished? The Gemara answers: He was punished because he would pronounce the ineffable name of God in public, instead of privately. And his wife was condemned to execution by decapitation because she did not protest his doing so. From here the Sages stated: Anyone who has the capability to protest effectively the sinful conduct of another and does not protest is punished for that person’s sin.,The Gemara asks: And why was his daughter condemned to sit in a brothel? As Rabbi Yoḥa says: Once, the daughter of Rabbi Ḥanina ben Teradyon was walking before the nobles of Rome, and they said to each other: How pleasant are the steps of this young woman. Upon hearing this, she immediately took care to keep walking in such a fashion that her steps would continue to be pleasing to them. And this is the same as that which Rabbi Shimon ben Lakish says: What is the meaning of that which is written: “The iniquity of my heel encircles me” (Psalms 49:6)? It means that the sins that a person tramples with one’s heel in this world, i.e., dismisses and pays no attention to them as they seem to lack importance, e.g., the way that one walks, come and encircle him on the Day of Judgment.,The Gemara relates: When the three of them went out after being sentenced, they accepted the justice of God’s judgment. Rabbi Ḥanina ben Teradyon said: “The Rock, His work is perfect; for all His ways are justice” (Deuteronomy 32:4). And his wife said the continuation of the verse: “A God of faithfulness and without iniquity.” His daughter said: “Great in counsel, and mighty in work; whose eyes are open upon all the ways of the sons of men, to give every one according to his ways” (Jeremiah 32:19). Rabbi Yehuda HaNasi said: How great are these righteous people, that these three verses, which speak of the acceptance of God’s judgment, occurred to them at the time of accepting the righteousness of His judgment.,§ The Sages taught: When Rabbi Yosei ben Kisma fell ill, Rabbi Ḥanina ben Teradyon went to visit him. Rabbi Yosei ben Kisma said to him: Ḥanina my brother, do you not know that this nation has been given reign by a decree from Heaven? The proof is that Rome has destroyed God’s Temple, and burned His Sanctuary, and killed His pious ones, and destroyed His best ones, and it still exists. Evidently, all of this is by Divine decree. And yet I heard about you that you sit and engage in Torah study, and convene assemblies in public, and have a Torah scroll placed in your lap, thereby demonstrating complete disregard for the decrees issued by the Romans.,Rabbi Ḥanina ben Teradyon said to him: Heaven will have mercy and protect me. Rabbi Yosei ben Kisma said to him: I am saying reasonable matters to you, and you say to me: Heaven will have mercy? I wonder if the Romans will not burn both you and your Torah scroll by fire. Rabbi Ḥanina ben Teradyon said to him: My teacher, what will become of me? Am I destined for life in the World-to-Come?,Rabbi Yosei ben Kisma said to him: Did any special incident occur to you which might serve as an indication? Rabbi Ḥanina ben Teradyon said to him: I confused my own coins that I needed for the festivities of Purim with coins of charity, and I distributed them all to the poor at my own expense. Rabbi Yosei ben Kisma said to him: If that is so, may my portion be of your portion, and may my lot be of your lot.,The Sages said: Not even a few days passed before Rabbi Yosei ben Kisma died of his illness, and all of the Roman notables went to bury him, and they eulogized him with a great eulogy. And upon their return, they found Rabbi Ḥanina ben Teradyon, who was sitting and engaging in Torah study and convening assemblies in public, with a Torah scroll placed in his lap.,They brought him to be sentenced, and wrapped him in the Torah scroll, and encircled him with bundles of branches, and they set fire to it. And they brought tufts of wool and soaked them in water, and placed them on his heart, so that his soul should not leave his body quickly, but he would die slowly and painfully. His daughter said to him: Father, must I see you like this? Rabbi Ḥanina ben Teradyon said to her: If I alone were being burned, it would be difficult for me, but now that I am burning along with a Torah scroll, He who will seek retribution for the insult accorded to the Torah scroll will also seek retribution for the insult accorded to me.,His students said to him: Our teacher, what do you see? Rabbi Ḥanina ben Teradyon said to them: I see the parchment burning, but its letters are flying to the heavens. They said to him: You too should open your mouth and the fire will enter you, and you will die quickly. Rabbi Ḥanina ben Teradyon said to them: It is preferable that He who gave me my soul should take it away, and one should not harm oneself to speed his death.,The executioner kaltzatoniri said to him: My teacher, if I increase the flame and take off the tufts of wool from your heart, so that you will die sooner and suffer less, will you bring me to the life of the World-to-Come? Rabbi Ḥanina ben Teradyon said to the executioner: Yes. The executioner said: Take an oath for me, that what you say is true. Rabbi Ḥanina ben Teradyon took the oath for him, and the executioner immediately increased the flame and took off the tufts of wool from his heart, causing his soul to leave his body quickly. The executioner too leaped and fell into the fire and died.,A Divine Voice emerged and said: Rabbi Ḥanina ben Teradyon and the executioner are destined for the life of the World-to-Come. Upon hearing this, Rabbi Yehuda HaNasi wept and said: There is one who acquires his share in the World-to-Come in one moment, such as the executioner, and there is one who acquires his share in the World-to-Come only after many years of toil, such as Rabbi Ḥanina ben Teradyon.,§ The Gemara relates: Berurya, the wife of Rabbi Meir, was a daughter of Rabbi Ḥanina ben Teradyon. She said to Rabbi Meir: It is a disrespectful matter for me that my sister is sitting in a brothel; you must do something to save her. Rabbi Meir took a vessel tarkeva full of dinars and went. He said to himself: If no transgression was committed with her, a miracle will be performed for her; if she committed a transgression, no miracle will be performed for her.,Rabbi Meir went and dressed as a Roman knight, and said to her: Accede to my wishes, i.e., engage in intercourse with me. She said to him: I am menstruating dashtana and cannot. He said to her: I will wait. She said to him: There are many women in the brothel, and there are many women here who are more beautiful than I. He said to himself: I can conclude from her responses that she did not commit a transgression, as she presumably said this to all who come.,Rabbi Meir went over to her guard, and said to him: Give her to me. The guard said to him: I fear that if I do so, I will be punished by the government. Rabbi Meir said to him: Take this vessel full of dinars; give half to the government as a bribe, and half will be for you. The guard said to him: But when the money is finished, what shall I do? Rabbi Meir said to him: Say: God of Meir answer me! And you will be saved. The guard said to him:'' None

56. Strabo, Geography, 8.3.19
Tagged with subjects: • Proetids, daughters of Proetus • Proetus and his daughters

Found in books: Bernabe et al. (2013), Redefining Dionysos, 15; Johnston (2008), Ancient Greek Divination, 121

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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

57. 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), Flavian Poetry and its Greek Past, 280; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 280

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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

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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

58. Vergil, Eclogues, 6.31-6.40
Tagged with subjects: • Electra, daughter of Atlas

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 280; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 280

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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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