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Tiresias: The Ancient Mediterranean Religions Source Database



6303
Hebrew Bible, Proverbs, 20.1


אֶבֶן וָאֶבֶן אֵיפָה וְאֵיפָה תּוֹעֲבַת יְהוָה גַּם־שְׁנֵיהֶם׃Wine is a mocker, strong drink is riotous; and whosoever reeleth thereby is not wise.


לֵץ הַיַּין הֹמֶה שֵׁכָר וְכָל־שֹׁגֶה בּוֹ לֹא יֶחְכָּם׃Wine is a mocker, strong drink is riotous; and whosoever reeleth thereby is not wise.


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

11 results
1. Hebrew Bible, Exodus, 12.8 (9th cent. BCE - 3rd cent. BCE)

12.8. וְאָכְלוּ אֶת־הַבָּשָׂר בַּלַּיְלָה הַזֶּה צְלִי־אֵשׁ וּמַצּוֹת עַל־מְרֹרִים יֹאכְלֻהוּ׃ 12.8. And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs they shall eat it."
2. Hebrew Bible, Hosea, 4.11 (9th cent. BCE - 3rd cent. BCE)

4.11. זְנוּת וְיַיִן וְתִירוֹשׁ יִקַּח־לֵב׃ 4.11. Harlotry, wine, and new wine take away the heart."
3. Hebrew Bible, Numbers, 9.11 (9th cent. BCE - 3rd cent. BCE)

9.11. בַּחֹדֶשׁ הַשֵּׁנִי בְּאַרְבָּעָה עָשָׂר יוֹם בֵּין הָעַרְבַּיִם יַעֲשׂוּ אֹתוֹ עַל־מַצּוֹת וּמְרֹרִים יֹאכְלֻהוּ׃ 9.11. in the second month on the fourteenth day at dusk they shall keep it; they shall eat it with unleavened bread and bitter herbs;"
4. Hebrew Bible, Psalms, 104.15 (9th cent. BCE - 3rd cent. BCE)

104.15. וְיַיִן יְשַׂמַּח לְבַב־אֱנוֹשׁ לְהַצְהִיל פָּנִים מִשָּׁמֶן וְלֶחֶם לְבַב־אֱנוֹשׁ יִסְעָד׃ 104.15. And wine that maketh glad the heart of man, Making the face brighter than oil, And bread that stayeth man's heart."
5. Hebrew Bible, Isaiah, 5.12, 56.10 (8th cent. BCE - 5th cent. BCE)

5.12. וְהָיָה כִנּוֹר וָנֶבֶל תֹּף וְחָלִיל וָיַיִן מִשְׁתֵּיהֶם וְאֵת פֹּעַל יְהוָה לֹא יַבִּיטוּ וּמַעֲשֵׂה יָדָיו לֹא רָאוּ׃ 5.12. And the harp and the psaltery, the tabret and the pipe, And wine, are in their feasts; But they regard not the work of the LORD, Neither have they considered the operation of His hands." 56.10. His watchmen are all blind, Without knowledge; They are all dumb dogs, They cannot bark; Raving, lying down, loving to slumber."
6. Anon., Jubilees, 49.6 (2nd cent. BCE - 2nd cent. BCE)

49.6. And the powers of the Lord did everything according as the Lord commanded them, and they passed by all the children of Israel
7. Septuagint, 2 Maccabees, 7.27 (2nd cent. BCE - 2nd cent. BCE)

7.27. But, leaning close to him, she spoke in their native tongue as follows, deriding the cruel tyrant: 'My son, have pity on me. I carried you nine months in my womb, and nursed you for three years, and have reared you and brought you up to this point in your life, and have taken care of you.'
8. Mishnah, Avot, 5.21 (1st cent. CE - 3rd cent. CE)

5.21. He used to say: At five years of age the study of Scripture; At ten the study of Mishnah; At thirteen subject to the commandments; At fifteen the study of Talmud; At eighteen the bridal canopy; At twenty for pursuit [of livelihood]; At thirty the peak of strength; At forty wisdom; At fifty able to give counsel; At sixty old age; At seventy fullness of years; At eighty the age of “strength”; At ninety a bent body; At one hundred, as good as dead and gone completely out of the world."
9. Mishnah, Niddah, 5.6 (1st cent. CE - 3rd cent. CE)

10. Mishnah, Pesahim, 10.4 (1st cent. CE - 3rd cent. CE)

10.4. They mixed him a second cup, and here the son questions his father. If the son lacks the intelligence to ask, his father instructs him: On all other nights we dip once, on this night we dip twice? On all other nights we eat hametz or matzah, on this night only matzah. On all other nights we eat roasted, stewed or boiled meat, on this night only roasted. He begins with shame and concludes with praise; and expounds from “A wandering Aramean was my father” (Deuteronomy 6:20-25) until he completes the whole section."
11. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)

68a. איגניב לן כסא דכספא בהדי דקא מעייני ואתי אשכחוה דכרוכה בסודריה,אמרי ליה חזי מר דלא מיכל קא בעי אלא לצעורן אמר להו אנא מיכל אכלי וטעמי ביה טעמא דחיורא אמרי ליה חיורא לא עביד לן האידנא אמר להו בדקו בדוכתיה דאמר רב חסדא אוכמא בחיורא וחיורא באוכמתא לקותא היא בדוק אשכחוה,כי קא נפיק כרו ליה בירא ושדו ליה ציפתא עילויה ואמרי ליה ליתי מר לינח נחר ליה רב חסדא מאחוריה אמר ליה לינוקא פסוק לי פסוקיך אמר ליה (שמואל ב ב, כא) נטה לך על ימינך או על שמאלך אמר ליה לשמעיה מאי קא חזית אמר ליה ציפיתא דשדיא אמר ליה הדר מינה,לבתר דנפק אמר ליה רב חסדא מנא הוה ידע מר אמר ליה חדא דנחר לי מר ועוד דפסק לי ינוקא פסוקא ועוד דחשידי עבדי דלא מעלו,(קהלת ב, ח) עשיתי לי שרים ושרות ותענוגות בני האדם שדה ושדות שרים ושרות אלו מיני זמר ותענוגות בני האדם אלו בריכות ומרחצאות שדה ושדות הכא תרגימו שידה ושידתין במערבא אמרי שידתא,אמר רבי יוחנן שלש מאות מיני שדים היו בשיחין ושידה עצמה איני יודע מה היא,אמר מר הכא תרגימו שידא ושידתין שידה ושידתין למאי איבעי ליה דכתיב (מלכים א ו, ז) והבית בהבנותו אבן שלמה מסע נבנה וגו' אמר להו לרבנן היכי אעביד אמרו ליה איכא שמירא דאייתי משה לאבני אפוד,אמר להו היכא אישתכח אמרו ליה אייתי שידה ושידתין כבשינהו אהדדי אפשר דידעי ומגלו לך אייתי שידה ושידתין כבשינהו אהדדי אמרי אנן לא ידעינן דילמא אשמדאי מלכא דשידי ידע,אמר להו היכא איתיה אמרי ליה איתיה בטורא פלן כריא ליה בירא ומליא ליה מיא ומיכסיא בטינרא וחתמיה בגושפנקיה וכל יומא סליק לרקיע וגמר מתיבתא דרקיעא ונחית לארעא וגמר מתיבתא דארעא ואתי סייר ליה לגושפנקיה ומגלי ליה ושתי ומכסי ליה וחתים ליה ואזיל,שדריה לבניהו בן יהוידע יהב ליה שושילתא דחקיק עלה שם ועזקתא דחקיק עלה שם וגבבי דעמרא וזיקי דחמרא אזל כרא בירא מתתאי ושפינהו למיא וסתמינהו בגבבי דעמרא וכרא בירא מעילאי ושפכינהו לחמרא וטמינהו סליק יתיב באילנא,כי אתא סייריה לגושפנקא גלייה אשכחיה חמרא אמר כתיב (משלי כ, א) לץ היין הומה שכר וכל שוגה בו לא יחכם וכתיב (הושע ד, יא) זנות ויין ותירוש יקח לב לא אישתי כי צחי לא סגיא ליה אישתי רוה וגנא,נחית אתא שדא ביה שושילתא סתמיה כי אתער הוה קא מיפרזל א"ל שמא דמרך עלך שמא דמרך עלך,כי נקיט ליה ואתי מטא דיקלא חף ביה שדייה מטא לביתא שדייה מטא גבי כובא דההיא ארמלתא נפקא 68a. bA silver cup was stolen from us,and they searched everyone for it. bWhen they were checking they foundthe piece of meat bwrapped in his scarf. /b,The Exilarch’s servants bsaid tothe Exilarch: bSee Master,i.e., the Exilarch, Rav Sheshet bdoes not desire to eat, ratherhe wishes only bto afflict us.Even after everything that was done for him he did not eat from the Exilarch’s meal. Rav Sheshet bsaid to them: I ate and I tasted the taste of whiteleprous spots binthe meat and therefore I did not eat it. bThey said tothe Exilarch: bWe did not preparean animal with bwhitespots btoday.Rav Sheshet bsaid to them: Check theskin binthe bplaceof the portion that I was given. He issued this instruction in accordance with the statement of Rav Ḥisda, bas Rav Ḥisda said: Blackspots bwithin whiteskin band whitespots bwithin blackskin bare an afflictionand a sign of disease. bThey checkedand bfoundthat the animal was afflicted in this manner, and the Exilarch’s servants became even angrier with him., bWhenRav Sheshet bwas exitingthe house of the Exilarch the servants bdug a pit and placed a reed mat [ itzifta /i] on top of itso that the pit would not be noticed. bAnd they said toRav Sheshet: bThe Master,i.e., Rav Sheshet, bshould come and restfor a short time, and they intended for him to fall and be hurt. bRav Ḥisda,who was also present, bsnorted [ ineḥar /i] to him from behindin order to signal to him. Rav Sheshet bsaid to a childwho was there: bRecite your verse for methat you studied today. The child bsaid to him: “Turn to your right or to your left”(II Samuel 2:21). Rav Sheshet, who was blind, bsaid to his servant: What do you see?His servant bsaid to him:I see ba mat thathas been bplacedon the ground. Rav Sheshet bsaid to him: Turn away from itand we will go around it., bAfterRav Sheshet bleftthe Exilarch’s house, bRav Ḥisda said to him: From where did the Master,i.e., Rav Sheshet, bknowthat the servants had dug a pit in that place? Rav Sheshet bsaid to him:There were several matters that raised my suspicions. bOne, that the Master,i.e., Rav Ḥisda, bsnorted to meto signal that I should beware. bAnd additionally, when the child recited the versefor me it alluded to this matter. bAnd additionally, servants are suspect of notacting baccording to a high standard,and I suspected that they would attempt to cause me harm.,§ After mentioning the spirit named ikordeyakoson the previous idafthe Gemara relates other matters connected to spirits and demons. It is written: b“I got myself isharimand isharot /i, and human pleasures, ishiddaand ishiddot /i”(Ecclesiastes 2:8). The Gemara explains: b“ iSharimand isharot /i”: These are types of musicalinstruments. b“And human pleasures”: These are pools and bathhouses. “ iShiddaand ishiddot /i”: Here,in Babylonia, bthey interpretedthese words in the following manner: bMale demons [ ishidda /i] and female demons [ ishiddetin /i]. In the West,Eretz Yisrael, bthey saidthat these words are referring to bcarriages [ ishiddeta /i]. /b, bRabbi Yoḥa says: There were three hundred types of demons ina place named bShiḥin, but I do not know whatthe form or nature of ba demon itself is. /b, bThe Master said: Here they interpretedit: bMale demons and female demons.The Gemara asks: bWhy was it necessary forSolomon, the author of Ecclesiastes, to have bmale demons and female demons?The Gemara answers: bAs it is writtenwith regard to the building of the Temple: b“For the house, when it was being built, was built of stone made ready at the quarry;and there was neither hammer nor axe nor any tool of iron heard in the house, while it was being built” (I Kings 6:7). Solomon bsaid to the sages: How shall I makeit so that the stone will be precisely cut without using iron? bThey said to him: There is acreature called ba ishamir /ithat can cut the stones, bwhich Moses broughtand used to cut bthe stones of the ephod. /b,Solomon bsaid to them: Where is it found? They said to him: Bring a male demon and a female demonand btorment them together. It is possible that they knowwhere, and due to the suffering bthey will revealthe place bto you.Solomon bbrought a male demon and a female demonand btormented them together,and bthey said: We do not knowwhere to find the ishamir /i. bPerhaps Ashmedai, king of the demons, knows. /b,Solomon bsaid to them: Where isAshmedai? bThey said to him:He bis on such-and-such a mountain.He has bdug a pit for himselfthere, band filled it with water, and covered it with a rock, and sealed it with his seal. And every day he ascends to Heaven and studies in the heavenly study hall and he descends to the earth and studies in the earthly study hall. And he comes and checks his sealto ensure that nobody has entered his pit, bandthen bhe uncovers it and drinksfrom the water in the pit. bAndthen bhe covers it and seals itagain band goes. /b,Solomon bsent for Benayahu, son of Jehoiada,a member of the royal entourage, and bgave him a chain onto whicha sacred bnameof God bwas carved, and a ring onto whicha sacred bnameof God bwas carved, and fleeces of wool and wineskins of wine.What did Benayahu do? bHe went and dug a pit lowerdown the mountain, below the pit dug by Ashmedai, bdrained the water, and plugged it with the fleeces of woolso that Ashmedai’s pit was emptied. bAnd he dug a pit higherup the mountain, above Ashmedai’s pit. bAnd he poured the wine into itso that the wine filled Ashmedai’s pit, band he pluggedthe lower and upper pits that he dug. bHeclimbed bupand bsat in a tree. /b, bWhenAshmedai bcame he checked his seal, openedthe pit, and bfound itto be filled with bwine. He saidthat bit is written: “Wine is a mocker, strong drink is riotous; and whosoever wallows in it is not wise”(Proverbs 20:1), band it is written: “Harlotry, wine, and new wine take away the heart”(Hosea 4:11). He concluded: bI will not drinkthis wine. Eventually, bwhen he became thirsty, he was unable toresist the wine and bhe drank, became intoxicated, and fell asleep. /b,Benayahu bdescendedfrom the tree, bcame,and bthrew the chain aroundAshmedai, and benclosed himwithin it. bWhenAshmedai bawoke he struggledto remove the chain. Benayahu bsaid to him: The name of your Master is upon you, the name of your Master is upon you,do not tear the chain. God’s name is written on this chain, and it is forbidden to destroy it., bWhenBenayahu btookAshmedai band cameto Jerusalem bhe reached a palm treeand Ashmedai brubbed against itand bknocked it down. He reached a houseand bknocked it down. He reached a small shack [ ikuva /i] belonging to a certain widow.This widow bemerged, /b


Subjects of this text:

subject book bibliographic info
adultery Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 83
alcohol' Cain, Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian (2013) 228
ashmedai (asmodeus) Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 99
benaiah ben jehoiada Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 99
christianisation Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 83
curse, deuteronomistic Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 73
demons, power of Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 99
demons, subjugation of, by solomon Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 99
demons Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 99
di lella, a. Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 73
discretion, age of Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 227
enkrateia Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 83
husband Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 83
judah ben ilai, rabbi Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 227
marriage Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 83
passover meal Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 227
plato Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 83
pythagoreans Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 83
sinners, association with Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 73
skehan, p. Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 73
solomon, king Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 99
talmud, ring of Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 99
talmud, use of demons to build the temple Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 99
theology, deuteronomistic Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 73
virtue Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 83
wealth Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 73
wife Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 83
women Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 227
worship, occasional Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 227