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Tiresias: The Ancient Mediterranean Religions Source Database

Hebrew Bible, 2 Kings, 20.20

nanNow the rest of the acts of Hezekiah, and all his might, and how he made the pool, and the conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah?

Intertexts (texts cited often on the same page as the searched text):

12 results
1. Hebrew Bible, Genesis, 36 (9th cent. BCE - 3rd cent. BCE)

2. Hebrew Bible, 1 Kings, 1.33 (8th cent. BCE - 5th cent. BCE)

1.33. וַיֹּאמֶר הַמֶּלֶךְ לָהֶם קְחוּ עִמָּכֶם אֶת־עַבְדֵי אֲדֹנֵיכֶם וְהִרְכַּבְתֶּם אֶת־שְׁלֹמֹה בְנִי עַל־הַפִּרְדָּה אֲשֶׁר־לִי וְהוֹרַדְתֶּם אֹתוֹ אֶל־גִּחוֹן׃ 1.33. And the king said unto them: ‘Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon."
3. Hebrew Bible, 2 Kings, 3.19, 3.25 (8th cent. BCE - 5th cent. BCE)

3.19. וְהִכִּיתֶם כָּל־עִיר מִבְצָר וְכָל־עִיר מִבְחוֹר וְכָל־עֵץ טוֹב תַּפִּילוּ וְכָל־מַעְיְנֵי־מַיִם תִּסְתֹּמוּ וְכֹל הַחֶלְקָה הַטּוֹבָה תַּכְאִבוּ בָּאֲבָנִים׃ 3.25. וְהֶעָרִים יַהֲרֹסוּ וְכָל־חֶלְקָה טוֹבָה יַשְׁלִיכוּ אִישׁ־אַבְנוֹ וּמִלְאוּהָ וְכָל־מַעְיַן־מַיִם יִסְתֹּמוּ וְכָל־עֵץ־טוֹב יַפִּילוּ עַד־הִשְׁאִיר אֲבָנֶיהָ בַּקִּיר חֲרָשֶׂת וַיָּסֹבּוּ הַקַּלָּעִים וַיַּכּוּהָ׃ 3.19. And ye shall smite every fortified city, and every choice city, and shall fell every good tree, and stop all fountains of water, and mar every good piece of land with stones.’" 3.25. And they beat down the cities; and on every good piece of land they cast every man his stone, and filled it; and they stopped all the fountains of water, and felled all the good trees; until there was left only Kir-hareseth with the stones of the wall thereof; so the slingers encompassed it, and smote it."
4. Hebrew Bible, 2 Samuel, 12.26-12.27 (8th cent. BCE - 5th cent. BCE)

12.26. וַיִּלָּחֶם יוֹאָב בְּרַבַּת בְּנֵי עַמּוֹן וַיִּלְכֹּד אֶת־עִיר הַמְּלוּכָה׃ 12.27. וַיִּשְׁלַח יוֹאָב מַלְאָכִים אֶל־דָּוִד וַיֹּאמֶר נִלְחַמְתִּי בְרַבָּה גַּם־לָכַדְתִּי אֶת־עִיר הַמָּיִם׃ 12.26. And Yo᾽av fought against Rabba of the children of ῾Ammon, and took the royal city." 12.27. And Yo᾽av sent messengers to David, and said, I have fought against Rabba, and have taken the water town."
5. Hebrew Bible, Isaiah, 8.6 (8th cent. BCE - 5th cent. BCE)

8.6. יַעַן כִּי מָאַס הָעָם הַזֶּה אֵת מֵי הַשִּׁלֹחַ הַהֹלְכִים לְאַט וּמְשׂוֹשׂ אֶת־רְצִין וּבֶן־רְמַלְיָהוּ׃ 8.6. Forasmuch as this people hath refused The waters of Shiloah that go softly, And rejoiceth with Rezin and Remaliah’s son;"
6. Hebrew Bible, Judges, 1.24-1.26 (8th cent. BCE - 5th cent. BCE)

1.24. וַיִּרְאוּ הַשֹּׁמְרִים אִישׁ יוֹצֵא מִן־הָעִיר וַיֹּאמְרוּ לוֹ הַרְאֵנוּ נָא אֶת־מְבוֹא הָעִיר וְעָשִׂינוּ עִמְּךָ חָסֶד׃ 1.25. וַיַּרְאֵם אֶת־מְבוֹא הָעִיר וַיַּכּוּ אֶת־הָעִיר לְפִי־חָרֶב וְאֶת־הָאִישׁ וְאֶת־כָּל־מִשְׁפַּחְתּוֹ שִׁלֵּחוּ׃ 1.26. וַיֵּלֶךְ הָאִישׁ אֶרֶץ הַחִתִּים וַיִּבֶן עִיר וַיִּקְרָא שְׁמָהּ לוּז הוּא שְׁמָהּ עַד הַיּוֹם הַזֶּה׃ 1.24. And the scouts saw a man come out of the city, and they said to him, Show us, we pray thee, the entrance into the city, and we will deal kindly with thee." 1.25. And when he showed them the entrance to the city, they smote the city with the edge of the sword; but they let the man and all his family go free." 1.26. And the man went into the land of the Ĥittim, and built a city, and called its name Luz: which is its name to this day."
7. Herodotus, Histories, 1.84, 7.213-7.218 (5th cent. BCE - 5th cent. BCE)

1.84. This is how Sardis was taken. When Croesus had been besieged for fourteen days, Cyrus sent horsemen around in his army to promise to reward whoever first mounted the wall. ,After this the army made an assault, but with no success. Then, when all the others were stopped, a certain Mardian called Hyroeades attempted to mount by a part of the acropolis where no guard had been set, since no one feared that it could be taken by an attack made here. ,For here the height on which the acropolis stood is sheer and unlikely to be assaulted; this was the only place where Meles the former king of Sardis had not carried the lion which his concubine had borne him, the Telmessians having declared that if this lion were carried around the walls, Sardis could never be taken. Meles then carried the lion around the rest of the wall of the acropolis where it could be assaulted, but neglected this place, because the height was sheer and defied attack. It is on the side of the city which faces towards Tmolus. ,The day before, then, Hyroeades, this Mardian, had seen one of the Lydians come down by this part of the acropolis after a helmet that had fallen down, and fetch it; he took note of this and considered it. ,And now he climbed up himself, and other Persians after him. Many ascended, and thus Sardis was taken and all the city sacked. 7.213. The king was at a loss as to how to deal with the present difficulty. Epialtes son of Eurydemus, a Malian, thinking he would get a great reward from the king, came to speak with him and told him of the path leading over the mountain to Thermopylae. In so doing he caused the destruction of the Hellenes remaining there. ,Later he fled into Thessaly in fear of the Lacedaemonians, and while he was in exile, a price was put on his head by the Pylagori when the Amphictyons assembled at Pylae. Still later he returned from exile to Anticyra and was killed by Athenades, a Trachinian. ,Athenades slew Epialtes for a different reason, which I will tell later in my history, but he was given no less honor by the Lacedaemonians. It was in this way, then, that Epialtes was later killed. 7.214. There is another story told, namely that Onetes son of Phanagoras, a Carystian, and Corydallus of Anticyra are the ones who gave the king this information and guided the Persians around the mountain, but I find it totally incredible. ,One must judge by the fact that the Pylagori set a price not on Onetes and Corydallus but on Epialtes the Trachinian, and I suppose they had exact knowledge; furthermore, we know that Epialtes was banished on this charge. ,Onetes might have known the path, although he was not a Malian, if he had often come to that country, but Epialtes was the one who guided them along the path around the mountain. It is he whom I put on record as guilty. 7.215. Xerxes was pleased by what Epialtes promised to accomplish. He immediately became overjoyed and sent out Hydarnes and the men under Hydarnes command, who set forth from the camp at about lamp-lighting time. This path had been discovered by the native Malians, who used it to guide the Thessalians into Phocis when the Phocians had fenced off the pass with a wall and were sheltered from the war. So long ago the Malians had discovered that the pass was in no way a good thing. 7.216. The course of the path is as follows: it begins at the river Asopus as it flows through the ravine, and this mountain and the path have the same name, Anopaea. This Anopaea stretches along the ridge of the mountain and ends at Alpenus, the Locrian city nearest to Malis, near the rock called Blackbuttock and the seats of the Cercopes, where it is narrowest. 7.217. This, then, was the nature of the pass. The Persians crossed the Asopus and travelled all night along this path, with the Oetaean mountains on their right and the Trachinian on their left. At dawn they came to the summit of the pass. ,In this part of the mountain one thousand armed men of the Phocians were on watch, as I have already shown, defending their own country and guarding the path. The lower pass was held by those I have mentioned, but the Phocians had voluntarily promised Leonidas to guard the path over the mountain. 7.218. The Phocians learned in the following way that the Persians had climbed up: they had ascended without the Phocians' notice because the mountain was entirely covered with oak trees. Although there was no wind, a great noise arose like leaves being trodden underfoot. The Phocians jumped up and began to put on their weapons, and in a moment the barbarians were there. ,When they saw the men arming themselves, they were amazed, for they had supposed that no opposition would appear, but they had now met with an army. Hydarnes feared that the Phocians might be Lacedaemonians and asked Epialtes what country the army was from. When he had established what he wanted to know with certainty, he arrayed the Persians for battle. ,The Phocians, assailed by thick showers of arrows and supposing that the Persians had set out against them from the start, fled to the top of the mountain and prepared to meet their destruction. This is what they intended, but the Persians with Epialtes and Hydarnes paid no attention to the Phocians and went down the mountain as fast as possible.
8. Xenophon, The Persian Expedition, 4.3.8-4.3.13 (5th cent. BCE - 4th cent. BCE)

4.3.8. That day and night, accordingly, they remained there, in great perplexity. But Xenophon had a dream; he thought that he was bound in fetters, but that the fetters fell off from him of their own accord, so that he was released and could take as long steps διαβαίνειν, which also means to cross a river (see above). Here lay the good omen of the dream. as he pleased. When dawn came, he went to Cheirisophus, told him he had hopes that all would be well, and related to him his dream. 4.3.9. Cheirisophus was pleased, and as soon as day began to break, all the generals were at hand and proceeded to offer sacrifices. And with the very first victim the omens were favourable. Then the generals and captains withdrew from the sacrifice and gave orders to the troops to get their breakfasts. 4.3.10. While Xenophon was breakfasting, two young men came running up to him; for all knew that they might go to him whether he was breakfasting or dining, and that if he were asleep, they might awaken him and tell him whatever they might have to tell that concerned the war. 4.3.11. In the present case the young men reported that they had happened to be gathering dry sticks for the purpose of making a fire, and that while so occupied they had descried across the river, among some rocks that reached down to the very edge of the river, an old man and a woman and some little girls putting away what looked like bags of clothes in a cavernous rock. 4.3.12. When they saw this proceeding, they said, they made up their minds that it was safe for them to cross, for this was a place that was not accesible to the enemy’s cavalry. They accordingly stripped, keeping only their daggers, and started across naked, supposing that they would have to swim; but they went on and got across without wetting themselves up to the middle; once on the other side, they took the clothes and came back again. 4.3.13. Upon hearing this report Xenopohon immediately proceeded to pour a libation himself, and directed his attendants to fill a cup for the young men and to pray to the gods who had revealed the dream and the ford, to bring to fulfilment the other blessings also. Especially a safe crossing and a safe return to Greece . The libation accomplished, he at once led the young men to Cheirisophus, and they repeated their story to him.
9. Septuagint, Judith, 3.8, 5.3, 5.5, 7.18, 8.11, 8.32, 12.6, 14.1 (2nd cent. BCE - 0th cent. CE)

3.8. And he demolished all their shrines and cut down their sacred groves; for it had been given to him to destroy all the gods of the land, so that all nations should worship Nebuchadnezzar only, and all their tongues and tribes should call upon him as god. 5.3. and said to them, "Tell me, you Canaanites, what people is this that lives in the hill country? What cities do they inhabit? How large is their army, and in what does their power or strength consist? Who rules over them as king, leading their army? 5.5. Then Achior, the leader of all the Ammonites, said to him, "Let my lord now hear a word from the mouth of your servant, and I will tell you the truth about this people that dwells in the nearby mountain district. No falsehood shall come from your servant's mouth. 7.18. And the sons of Esau and the sons of Ammon went up and encamped in the hill country opposite Dothan; and they sent some of their men toward the south and the east, toward Acraba, which is near Chusi beside the brook Mochmur. The rest of the Assyrian army encamped in the plain, and covered the whole face of the land, and their tents and supply trains spread out in great number, and they formed a vast multitude. 8.11. They came to her, and she said to them, "Listen to me, rulers of the people of Bethulia! What you have said to the people today is not right; you have even sworn and pronounced this oath between God and you, promising to surrender the city to our enemies unless the Lord turns and helps us within so many days. 8.32. Judith said to them, "Listen to me. I am about to do a thing which will go down through all generations of our descendants. 12.6. and sent to Holofernes and said, "Let my lord now command that your servant be permitted to go out and pray. 14.1. Then Judith said to them, "Listen to me, my brethren, and take this head and hang it upon the parapet of your wall.
10. Josephus Flavius, Jewish War, 5.410 (1st cent. CE - 1st cent. CE)

11. Mishnah, Sukkah, 4.9 (1st cent. CE - 3rd cent. CE)

4.9. How was the water libation [performed]? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah [long blast], a teru'ah [a staccato note] and again a teki'ah. [The priest then] went up the ascent [of the altar] and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster [but they looked silver] because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To [the priest] who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs."
12. Tosefta, Sukkah, 3.18 (1st cent. CE - 2nd cent. CE)

Subjects of this text:

subject book bibliographic info
achior, as humble servant Gera, Judith (2014) 239
akiba Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 119
alphabetic culture' Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 112
ammon and ammonites Gera, Judith (2014) 239
annals of the kings of israel Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 52
army, assyrian, officers Gera, Judith (2014) 239
coastal cities and people Gera, Judith (2014) 239
dead sea Gera, Judith (2014) 239
edom and edomites Gera, Judith (2014) 239
ephialtes Gera, Judith (2014) 239
esau Gera, Judith (2014) 239
god, as source of prophetic revelation Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 51, 52
jacob Gera, Judith (2014) 239
jerusalem Gera, Judith (2014) 239
josephus Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 119
language and style, book of judith, future forms Gera, Judith (2014) 239
language and style, book of judith, imperatives Gera, Judith (2014) 239
language and style, book of judith, particles and connectives Gera, Judith (2014) 239
lord, as master of servants Gera, Judith (2014) 239
mediterranean sea Gera, Judith (2014) 239
military terminology Gera, Judith (2014) 239
moab and moabites Gera, Judith (2014) 239
moses Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 52
priest Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 119
rain Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 119
self-proclaimed Gera, Judith (2014) 239
sieges Gera, Judith (2014) 239
siloam Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 119
solomon Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 119
targum Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 119
temple Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 119
thermopylae Gera, Judith (2014) 239
water libation Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 119
water shortage Gera, Judith (2014) 239
worship Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 330
xenophon Gera, Judith (2014) 239
xerxes Gera, Judith (2014) 239