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Tiresias: The Ancient Mediterranean Religions Source Database



673
Septuagint, Ecclesiasticus (Siracides), 24.1-24.34


nanWisdom will praise herself,and will glory in the midst of her people.


nanIn the holy tabernacle I ministered before him,and so I was established in Zion.
NaN


nanIn the beloved city likewise he gave me a resting place,and in Jerusalem was my dominion.


nanSo I took root in an honored people,in the portion of the Lord, who is their inheritance.


nanI grew tall like a cedar in Lebanon,and like a cypress on the heights of Hermon.


nanI grew tall like a palm tree in En-gedi,and like rose plants in Jericho;like a beautiful olive tree in the field,and like a plane tree I grew tall.


nanLike cassia and camels thorn I gave forth the aroma of spices,and like choice myrrh I spread a pleasant odor,like galbanum, onycha, and stacte,and like the fragrance of frankincense in the tabernacle.


nanLike a terebinth I spread out my branches,and my branches are glorious and graceful.


nanLike a vine I caused loveliness to bud,and my blossoms became glorious and abundant fruit.
NaN


nanCome to me, you who desire me,and eat your fill of my produce.


nanIn the assembly of the Most High she will open her mouth,and in the presence of his host she will glory:


nanFor the remembrance of me is sweeter than honey,and my inheritance sweeter than the honeycomb.
NaN


nanThose who eat me will hunger for more,and those who drink me will thirst for more.


nanWhoever obeys me will not be put to shame,and those who work with my help will not sin.


nanAll this is the book of the covenant of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob.
NaN


nanIt fills men with wisdom, like the Pishon,and like the Tigris at the time of the first fruits.


nanIt makes them full of understanding, like the Euphrates,and like the Jordan at harvest time.


nanIt makes instruction shine forth like light,like the Gihon at the time of vintage.


nanJust as the first man did not know her perfectly,the last one has not fathomed her;


nanfor her thought is more abundant than the sea,and her counsel deeper than the great abyss.


nanI came forth from the mouth of the Most High,and covered the earth like a mist.


nanI went forth like a canal from a river and like a water channel into a garden.
NaN


nanI said, "I will water my orchard and drench my garden plot";and lo, my canal became a river,and my river became a sea.


nanI will again make instruction shine forth like the dawn,and I will make it shine afar;


nanI will again pour out teaching like prophecy,and leave it to all future generations.


nanObserve that I have not labored for myself alone,but for all who seek instruction.


nanI dwelt in high places,and my throne was in a pillar of cloud.


nanAlone I have made the circuit of the vault of heaven and have walked in the depths of the abyss.


nanIn the waves of the sea, in the whole earth,and in every people and nation I have gotten a possession.


nanAmong all these I sought a resting place;I sought in whose territory I might lodge.


nanThen the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance.


nanFrom eternity, in the beginning, he created me,and for eternity I shall not cease to exist.


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

21 results
1. Septuagint, Baruch, 4.1 (10th cent. BCE - 2nd cent. BCE)

2. Hebrew Bible, Deuteronomy, 4.6, 29.29, 30.11-30.14 (9th cent. BCE - 3rd cent. BCE)

4.6. וּשְׁמַרְתֶּם וַעֲשִׂיתֶם כִּי הִוא חָכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים אֲשֶׁר יִשְׁמְעוּן אֵת כָּל־הַחֻקִּים הָאֵלֶּה וְאָמְרוּ רַק עַם־חָכָם וְנָבוֹן הַגּוֹי הַגָּדוֹל הַזֶּה׃ 30.11. כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא׃ 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13. וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ 4.6. Observe therefore and do them; for this is your wisdom and your understanding in the sight of the peoples, that, when they hear all these statutes, shall say: ‘Surely this great nation is a wise and understanding people.’" 30.11. For this commandment which I command thee this day, it is not too hard for thee, neither is it far off." 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’" 30.13. Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’" 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it."
3. Hebrew Bible, Job, 38.9 (9th cent. BCE - 3rd cent. BCE)

38.9. בְּשׂוּמִי עָנָן לְבֻשׁוֹ וַעֲרָפֶל חֲתֻלָּתוֹ׃ 38.9. When I made the cloud the garment thereof, And thick darkness a swaddlingband for it,"
4. Hebrew Bible, Proverbs, 1.10, 2.1, 3.1, 8.22-8.32, 8.35 (9th cent. BCE - 3rd cent. BCE)

2.1. כִּי־תָבוֹא חָכְמָה בְלִבֶּךָ וְדַעַת לְנַפְשְׁךָ יִנְעָם׃ 2.1. בְּנִי אִם־תִּקַּח אֲמָרָי וּמִצְוֺתַי תִּצְפֹּן אִתָּךְ׃ 3.1. וְיִמָּלְאוּ אֲסָמֶיךָ שָׂבָע וְתִירוֹשׁ יְקָבֶיךָ יִפְרֹצוּ׃ 3.1. בְּנִי תּוֹרָתִי אַל־תִּשְׁכָּח וּמִצְוֺתַי יִצֹּר לִבֶּךָ׃ 8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24. בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25. בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃ 8.26. עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃ 8.27. בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃ 8.28. בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃ 8.29. בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃ 8.31. מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם׃ 8.32. וְעַתָּה בָנִים שִׁמְעוּ־לִי וְאַשְׁרֵי דְּרָכַי יִשְׁמֹרוּ׃ 8.35. כִּי מֹצְאִי מצאי [מָצָא] חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃ 1.10. My son, if sinners entice thee, Consent thou not." 2.1. My son, if thou wilt receive my words, And lay up my commandments with thee;" 3.1. My son, forget not my teaching; But let thy heart keep my commandments;" 8.22. The LORD made me as the beginning of His way, The first of His works of old." 8.23. I was set up from everlasting, from the beginning, Or ever the earth was." 8.24. When there were no depths, I was brought forth; When there were no fountains abounding with water." 8.25. Before the mountains were settled, Before the hills was I brought forth;" 8.26. While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world." 8.27. When He established the heavens, I was there; When He set a circle upon the face of the deep," 8.28. When He made firm the skies above, When the fountains of the deep showed their might," 8.29. When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;" 8.30. Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him," 8.31. Playing in His habitable earth, And my delights are with the sons of men." 8.32. Now therefore, ye children, hearken unto me; For happy are they that keep my ways." 8.35. For whoso findeth me findeth life, And obtaineth favour of the LORD."
5. Hebrew Bible, Psalms, 132.14 (9th cent. BCE - 3rd cent. BCE)

132.14. זֹאת־מְנוּחָתִי עֲדֵי־עַד פֹּה־אֵשֵׁב כִּי אִוִּתִיהָ׃ 132.14. 'This is My resting-place for ever; Here will I dwell; for I have desired it."
6. Hebrew Bible, 1 Kings, 8.10-8.13 (8th cent. BCE - 5th cent. BCE)

8.11. וְלֹא־יָכְלוּ הַכֹּהֲנִים לַעֲמֹד לְשָׁרֵת מִפְּנֵי הֶעָנָן כִּי־מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית יְהוָה׃ 8.12. אָז אָמַר שְׁלֹמֹה יְהוָה אָמַר לִשְׁכֹּן בָּעֲרָפֶל׃ 8.13. בָּנֹה בָנִיתִי בֵּית זְבֻל לָךְ מָכוֹן לְשִׁבְתְּךָ עוֹלָמִים׃ 8.10. And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD," 8.11. so that the priests could not stand to minister by reason of the cloud; for the glory of the LORD filled the house of the LORD." 8.12. Then spoke Solomon: The LORD hath said that He would dwell in the thick darkness." 8.13. I have surely built Thee a house of habitation, A place for Thee to dwell in for ever."
7. Hebrew Bible, Isaiah, 5.20-5.21 (8th cent. BCE - 5th cent. BCE)

5.21. הוֹי חֲכָמִים בְּעֵינֵיהֶם וְנֶגֶד פְּנֵיהֶם נְבֹנִים׃ 5.20. Woe unto them that call evil good, And good evil; That change darkness into light, And light into darkness; That change bitter into sweet, And sweet into bitter!" 5.21. Woe unto them that are wise in their own eyes, And prudent in their own sight!"
8. Hebrew Bible, 1 Chronicles, 28.2 (5th cent. BCE - 3rd cent. BCE)

28.2. וַיֹּאמֶר דָּוִיד לִשְׁלֹמֹה בְנוֹ חֲזַק וֶאֱמַץ וַעֲשֵׂה אַל־תִּירָא וְאַל־תֵּחָת כִּי יְהוָה אֱלֹהִים אֱלֹהַי עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ עַד־לִכְלוֹת כָּל־מְלֶאכֶת עֲבוֹדַת בֵּית־יְהוָה׃ 28.2. וַיָּקָם דָּוִיד הַמֶּלֶךְ עַל־רַגְלָיו וַיֹּאמֶר שְׁמָעוּנִי אַחַי וְעַמִּי אֲנִי עִם־לְבָבִי לִבְנוֹת בֵּית מְנוּחָה לַאֲרוֹן בְּרִית־יְהוָה וְלַהֲדֹם רַגְלֵי אֱלֹהֵינוּ וַהֲכִינוֹתִי לִבְנוֹת׃ 28.2. Then David the king stood up upon his feet, and said: ‘Hear me, my brethren, and my people; as for me, it was in my heart to build a house of rest for the ark of the covet of the LORD, and for the footstool of our God; and I had made ready for the building."
9. Hebrew Bible, 2 Chronicles, 6.41 (5th cent. BCE - 3rd cent. BCE)

10. Hebrew Bible, Ecclesiastes, 5.7 (5th cent. BCE - 2nd cent. BCE)

5.7. אִם־עֹשֶׁק רָשׁ וְגֵזֶל מִשְׁפָּט וָצֶדֶק תִּרְאֶה בַמְּדִינָה אַל־תִּתְמַהּ עַל־הַחֵפֶץ כִּי גָבֹהַּ מֵעַל גָּבֹהַ שֹׁמֵר וּגְבֹהִים עֲלֵיהֶם׃ 5.7. If thou seest the oppression of the poor, and the violent perverting of justice and righteousness in the state, marvel not at the matter; for one higher than the high watcheth, and there are higher than they."
11. Anon., 1 Enoch, 94.5, 104.10, 104.12 (3rd cent. BCE - 2nd cent. BCE)

94.5. And hold fast my words in the thoughts of your hearts, And suffer them not to be effaced from your hearts;For I know that sinners will tempt men to evilly-entreat wisdom, So that no place may be found for her, And no manner of temptation may minish. 104.12. concerning them. Then, I know another mystery, that books will be given to the righteous and the
12. Dead Sea Scrolls, 4Q418, 0 (2nd cent. BCE - 1st cent. CE)

13. Dead Sea Scrolls, Damascus Covenant, 11.3 (2nd cent. BCE - 1st cent. CE)

14. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 11.3 (2nd cent. BCE - 1st cent. CE)

15. Dead Sea Scrolls, Instructionb, 0 (2nd cent. BCE - 1st cent. CE)

16. Septuagint, 2 Maccabees, 15.1 (2nd cent. BCE - 2nd cent. BCE)

15.1. When Nicanor heard that Judas and his men were in the region of Samaria, he made plans to attack them with complete safety on the day of rest.'
17. Septuagint, Ecclesiasticus (Siracides), 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.30, 2.1, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.17, 3.21, 3.22, 3.23, 4.1, 4.2, 4.6, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 6.2, 6.4, 6.6, 6.7, 6.9, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 6.32, 6.33, 6.34, 6.35, 6.36, 6.37, 7.11, 7.17, 7.18, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.14, 9.15, 9.16, 10.1, 10.2, 10.3, 10.4, 10.5, 10.29, 12.11, 13.15, 13.16, 13.19, 14.20-15.10, 15.9, 15.10, 16.17, 17.12, 17.19, 17.20, 17.21, 17.22, 17.23, 17.24, 17.25, 17.26, 17.27, 18.4, 18.5, 18.6, 18.7, 19.3, 19.4, 19.13, 19.14, 19.15, 19.16, 19.17, 20.22, 21.1, 21.2, 21.6, 22.10, 22.11, 22.16, 22.22, 22.23, 23.6, 23.17, 23.18, 24, 24.2, 24.3, 24.4, 24.5, 24.6, 24.7, 24.8, 24.9, 24.10, 24.11, 24.12, 24.13, 24.14, 24.15, 24.16, 24.17, 24.18, 24.19, 24.20, 24.21, 24.22, 24.23, 24.24, 24.25, 24.26, 24.27, 24.28, 24.29, 24.30, 24.31, 24.32, 24.33, 24.34, 25.1, 25.2, 25.3, 25.4, 25.5, 25.6, 25.7, 25.8, 25.9, 25.10, 25.11, 25.15, 25.21, 26.5, 26.6, 26.14, 26.15, 26.28, 27.8, 27.9, 27.16, 27.17, 27.18, 27.21, 27.25, 27.26, 27.27, 28.1, 28.2, 28.3, 28.4, 28.5, 28.11, 28.14, 28.19, 28.20, 28.25, 29.9, 29.10, 29.11, 29.12, 29.13, 29.15, 29.20, 30.1, 30.2, 30.3, 30.4, 30.5, 30.6, 30.7, 30.8, 30.9, 30.10, 30.11, 30.12, 30.13, 30.18, 31.6, 31.12-32.13, 31.19, 31.20, 31.28, 31.29, 33.7, 33.8, 33.9, 33.31, 34.1, 34.2, 34.3, 34.4, 34.5, 34.6, 34.7, 34.8, 34.15, 36.1, 36.2, 36.3, 36.4, 36.5, 36.6, 36.7, 36.8, 36.9, 36.10, 36.11, 36.12, 36.13, 36.14, 36.15, 36.16, 36.17, 36.18, 36.19, 36.20, 36.21, 36.22, 36.28, 36.29, 36.31, 37.8, 37.9, 37.12, 37.19, 37.21, 37.26, 37.27, 37.28, 38.3, 38.9, 38.10, 38.11, 38.12, 38.13, 38.14, 38.15, 38.16, 38.17, 38.18, 38.19, 38.20, 38.21, 38.22, 38.23, 38.24, 38.24-39.11, 39.1, 39.2, 39.3, 39.4, 39.5, 39.6, 39.7, 39.8, 39.9, 39.10, 39.11, 39.20, 39.21, 39.22, 39.23, 39.24, 39.25, 39.26, 39.27, 39.28, 39.29, 39.30, 39.31, 39.32, 39.33, 39.34, 39.35, 40.29, 42.9, 42.10, 42.11, 42.12, 42.13, 42.14, 42.15-43.33, 44.1, 45.5, 45.6, 45.7, 45.8, 45.23, 47.8, 50.1, 50.2, 50.3, 50.4, 50.5, 50.6, 50.7, 50.8, 50.9, 50.10, 50.11, 50.12, 50.13, 50.14, 50.15, 50.16, 50.17, 50.18, 50.19, 50.20, 50.21, 50.22, 50.23, 50.24, 50.25, 50.26, 50.27, 50.28, 50.29, 51.13, 51.14, 51.23, 51.24, 51.25, 51.26, 51.27, 51.28, 51.29, 51.30 (2nd cent. BCE - 2nd cent. BCE)

1.1. All wisdom comes from the Lord and is with him for ever. 1.1. The fear of the Lord delights the heart,and gives gladness and joy and long life.
18. Septuagint, Wisdom of Solomon, 7.24-7.27, 9.1-9.2, 9.4-9.7, 10.4, 24.8-24.11, 24.21, 24.23, 24.33, 34.3, 39.1-39.11 (2nd cent. BCE - 1st cent. BCE)

7.24. For wisdom is more mobile than any motion;because of her pureness she pervades and penetrates all things. 7.25. For she is a breath of the power of God,and a pure emanation of the glory of the Almighty;therefore nothing defiled gains entrance into her. 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 7.27. Though she is but one, she can do all things,and while remaining in herself, she renews all things;in every generation she passes into holy souls and makes them friends of God, and prophets; 9.1. O God of my fathers and Lord of mercy,who hast made all things by thy word 9.2. and by thy wisdom hast formed man,to have dominion over the creatures thou hast made 9.4. give me the wisdom that sits by thy throne,and do not reject me from among thy servants. 9.5. For I am thy slave and the son of thy maidservant,a man who is weak and short-lived,with little understanding of judgment and laws; 9.6. for even if one is perfect among the sons of men,yet without the wisdom that comes from thee he will be regarded as nothing. 9.7. Thou hast chosen me to be king of thy people and to be judge over thy sons and daughters. 10.4. When the earth was flooded because of him,wisdom again saved it,steering the righteous man by a paltry piece of wood.
19. New Testament, John, 10.6 (1st cent. CE - 1st cent. CE)

20. New Testament, Luke, 7.28 (1st cent. CE - 1st cent. CE)

7.28. For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he.
21. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

113b. שלא יהא דבורך של שבת כדבורך של חול דבור אסור הרהור מותר בשלמא כולהו לחיי אלא שלא יהא הילוכך של שבת כהילוכך של חול מאי היא כי הא דאמר רב הונא אמר רב ואמרי ליה אמר ר' אבא אמר רב הונא היה מהלך בשבת ופגע באמת המים אם יכול להניח את רגלו ראשונה קודם שתעקר שניה מותר ואם לאו אסור,מתקיף לה רבא היכי ליעביד ליקף קמפיש בהילוכא ליעבר זימנין דמיתווסן מאני מיא ואתי לידי סחיטה אלא בהא כיון דלא אפשר שפיר דמי אלא כדבעא מיניה ר' מר' ישמעאל בר' יוסי מהו לפסוע פסיעה גסה בשבת א"ל וכי בחול מי הותרה שאני אומר פסיעה גסה נוטלת אחד מחמש מאות ממאור עיניו של אדם ומהדר ליה בקידושא דבי שמשי,בעא מיניה ר' מר' ישמעאל בר' יוסי מהו לאכול אדמה בשבת א"ל וכי בחול מי הותרה שאני אומר אף בחול אסור מפני שהוא מלקה אמר ר' אמי כל האוכל מעפרה של בבל כאילו אוכל מבשר אבותיו וי"א כאילו אוכל שקצים ורמשים דכתיב (בראשית ז, כג) וימח את כל היקום וגו',אמר ריש לקיש למה נקרא שמה שנער שכל מתי מבול ננערו לשם א"ר יוחנן למה נקרא שמה מצולה שכל מתי מבול נצטללו לשם [וי"א כאילו אוכל] שקצים ורמשים והא ודאי איתמחויי איתמחו אמרי כיון דמלקי גזרו ביה רבנן דהא ההוא גברא דאכל גרגישתא ואכל תחלי וקדחו ליה תחליה בלביה ומית,(רות ג, ג) ורחצת וסכת ושמת שמלותיך א"ר אלעזר אלו בגדים של שבת (משלי ט, ט) תן לחכם ויחכם עוד אמר רבי אלעזר זו רות המואביה ושמואל הרמתי,רות דאילו נעמי קאמרה לה ורחצת וסכת ושמת שמלותיך עליך וירדת הגורן ואילו בדידה כתיב ותרד הגורן והדר ותעש ככל אשר צותה חמותה שמואל דאילו עלי קאמר ליה (שמואל א ג, ט) שכב והיה אם יקרא אליך ואמרת דבר ה' כי שומע עבדך ואילו בדידי' כתיב ביה ויבא ה' ויתיצב ויקרא כפעם בפעם שמואל שמואל ויאמר שמואל דבר כי שומע עבדך ולא אמר דבר ה',(רות ב, ג) ותלך ותבא ותלקט בשדה אמר רבי אלעזר שהלכה ובאת הלכה ובאת עד שמצאה בני אדם המהוגנין לילך עמהם (רות ב, ה) ויאמר בועז לנערו הנצב על הקוצרים למי הנערה הזאת וכי דרכו של בועז לשאול בנערה אמר ר' אלעזר דבר חכמה ראה בה שני שבלין לקטה שלשה שבלין אינה לקטה,במתניתא תנא דבר צניעות ראה בה עומדות מעומד נופלות מיושב (רות ב, ח) וכה תדבקין עם נערותי וכי דרכו של בועז לדבק עם הנשים א"ר אלעזר כיון דחזא (רות א, יד) ותשק ערפה לחמותה ורות דבקה בה אמר שרי לאידבוקי בה,(רות ב, יד) ויאמר לה בועז לעת האוכל גשי הלום א"ר אלעזר רמז רמז לה עתידה מלכות בית דוד לצאת ממך דכתיב ביה הלום שנאמר (שמואל ב ז, יח) ויבא המלך דוד וישב לפני ה' ויאמר מי אנכי אדני ה' ומי ביתי כי הביאתני עד הלום (רות ב, יד) וטבלת פתך בחומץ א"ר אלעזר מכאן שהחומץ יפה לשרב,ר' שמואל בר נחמני אמר רמז רמז לה עתיד בן לצאת ממך שמעשיו קשין כחומץ ומנו מנשה (רות ב, יד) ותשב מצד הקוצרים א"ר אלעזר מצד הקוצרים ולא בתוך הקוצרים רמז רמז לה שעתידה מלכות בית דוד שתתחלק,(רות ב, יד) ויצבט לה קלי ותאכל אמר רבי אלעזר ותאכל בימי דוד ותשבע בימי שלמה ותותר בימי חזקיה ואיכא דאמרי ותאכל בימי דוד ובימי שלמה ותשבע בימי חזקיה ותותר בימי רבי דאמר מר אהוריריה דרבי הוה עתיר משבור מלכא במתניתא תנא ותאכל בעולם הזה ותשבע לימות המשיח ותותר לעתיד לבא:,(ישעיהו י, טז) ותחת כבודו יקד יקוד כיקוד אש א"ר יוחנן ותחת כבודו ולא כבודו ממש ר' יוחנן לטעמיה דר' יוחנן קרי למאניה מכבדותי,ר"א אומר ותחת כבודו תחת כבודו ממש ר' שמואל בר נחמני אמר תחת כבודו כשריפת בני אהרן מה להלן שריפת נשמה וגוף קיים אף כאן שריפת נשמה וגוף קיים,א"ר אחא בר אבא אמר רבי יוחנן 113b. means bthat your speech on Shabbat should not be like your speech during the week,i.e., one should not discuss his weekday affairs on Shabbat. However, it is only bspeechthat they said is bprohibited,whereas merely bcontemplatingweekday affairs bis permitted.The Gemara asks: bGranted, all of thesedirectives, bfine,they are understood. bHowever, what isthe meaning of the following phrase: bThat your walking on Shabbat should not be like your walking during the week?The Gemara answers: bIt is in accordance with thatwhich bRav Huna saidthat bRav said, and some say that Rabbi Abba saidthat bRav Huna said:If bone were walking on Shabbat and came upon a stream of waterand had to cross it, bifthe stream is narrow and bone could place his first footdown on the other side bbefore raisingthe bsecond one, it is permittedto cross it; band ifit is bnotpossible and one must jump to cross it, bit is prohibited.That is the type of walking that is not permitted on Shabbat., bRava strongly objects to this:Since we have said that one’s walking on Shabbat should not be like his walking during the week, and jumping constitutes prohibited walking, if one encounters a stream on Shabbat, bwhat should he doto cross to the other side? If bhe circumventsthe stream, bhe is increasingthe distance that he is bwalkingand exerting extra effort on Shabbat. If bhe walks throughthe water, bsometimes his clothes will absorb water and he will come to wring them out.What then should he do? bRather, in thiscase, bsince it is not possibleto cross any other way, he may bwellcross it, i.e., it is permitted for him to jump over the stream. Therefore, brathersay that walking that is defined as characteristic of weekday walking involves taking large steps. bAs RabbiYehuda HaNasi braised a dilemma before Rabbi Yishmael, son of Rabbi Yosei: What isthe ruling with regard to btaking large steps on Shabbat?That is what the Gemara meant when it used the phrase: Your walking during the week. Rabbi Yishmael bsaid to him: And during the week arelarge steps bpermitted? As I say: A large step takesaway bone five-hundredth of a person’s eyesight.The Gemara comments: bAndhis eyesight bis restored to him during ikiddushonShabbat bevening. /b,And bRabbiYehuda HaNasi braised a dilemma before Rabbi Yishmael, son of Rabbi Yosei: What isthe ruling with regard to beating earthfor medicinal purposes bon Shabbat?Rabbi Yishmael bsaid to him: And during the week is it permittedto eat soil? bAs I say: Even during the week it is prohibited because it is harmful. Rabbi Ami said: Anyone who eats the dust of Babylonia, it is as if he is eating the flesh of his ancestorsburied there. bAnd some say: It is as if he eats abominations and creeping creatures, as it is written: “And He wiped out all that existedon the face of the earth, from humans to animals, to creeping creatures to the birds in the sky, and they were wiped off the land” (Genesis 7:23).,Apropos dead residue in the ground, bReish Lakish said: Why isBabylonia bcalled Shinar?It is bbecause all those who died inthe bFlood were deposited there [ ininaru lesham /i]. Rabbi Yoḥa said: Why isBabylonia bcalled Metzula?It is bbecause all those who died inthe bFlood sank there [ initztalelu lesham /i].The Gemara asks: We said that bsome saythat if one eats dirt from Babylonia, it is bas if he eats abominations and creeping creatures. However, certainly theirbodies bhaveputrefied and bdecomposed,and therefore they are no longer prohibited. Rather, bsincesoil bis harmful, the Sages issued a decreenot to eat it. The decree was not issued due to the prohibition of eating creeping creatures; rather, it was issued bbecause a certain person ate soilfor medicinal purposes bandalso bate cress.The cress took root in the soil that was inside him and began to grow. bAnd the cress punctured his heart and he died. /b,The Gemara continues to discuss Shabbat. Naomi advised Ruth: b“And you shall bathe, and anoint yourself, and put on your robes,and go down to the threshing floor. Do not make yourself known to the man until he has finished eating and drinking” (Ruth 3:3). bRabbi Elazar said: Theserobes bare Shabbat garmentsthat Naomi told her to wear in honor of the occasion. Apropos the book of Ruth, the Gemara cites additional statements of Rabbi Elazar with regard to Ruth: b“Give to the wise one and he will become wiser;let the righteous one know and he will learn more” (Proverbs 9:9). bRabbi Elazar said: Thisrefers to bRuth the Moabite and Samuel of Rama,who received advice and added to it with their wisdom.,The Gemara elaborates. bWhereas Naomi said to Ruth: “And you shall bathe, and anoint yourself, and put on your robes, and go down to the threshing floor,” but with regard toRuth bherself it is written, “And she went down to the threshing floor”(Ruth 3:6), bandonly bafterward does it say, “And she did according to all that her mother-in-law commanded her.”Ruth decided to anoint herself at the threshing floor and not on the road so that people would not meet her on the way there and suspect her of immorality. bWhereas Eli said to Samuel:“Go and blie down and if He calls you, you say: Speak, Lord, for Your servant is listening”(I Samuel 3:9), bbut with regard toSamuel bhimself it is written: “And the Lord came and stood, and He called like He did the other times: Samuel, Samuel. And Samuel said: Speak, for Your servant is listening”(I Samuel 3:10), band he did not say: Speak, Lord,since he would not assume it was God speaking to him until he was sure of it.,And the verse in Ruth states: b“And she went, and she came, and she collected in the fieldafter the harvesters” (Ruth 2:3). bRabbi Elazar said:This verse teaches bthat she went and came, went and came, until she found suitable people with whom to walk.It also says: b“And Boaz said to his youth who was standing over the harvesters: To whom does this young woman belong?”(Ruth 2:5). This is surprising: bAnd was it Boaz’s habit to inquire about a young woman? Rabbi Elazar said: He saw in her a matter of wisdomand Torah, and that is why he asked about her. What he saw was that bshe collected two stalks,but bshe did not collect three stalks.She thereby acted in accordance with the ihalakhathat three stalks lying together are not considered to be gleanings left for the poor; rather, they remain in the possession of the owner of the field., bIt was taught in a ibaraita /i: He saw a matter of modesty in herwhen she was collecting stalks. She picked stalks that were buprightwhile she was bstanding,and stalks that had bfallenshe picked while bsitting;due to her modesty she did not bend over to take them. It also says: “And Boaz said to Ruth: Do you hear, my daughter? Do not go to glean in another field and do not leave from here, bbut cling to my maidens”(Ruth 2:8). This is also surprising. bAnd was it Boaz’s habit to cling to women? Rabbi Elazar said: Since he saw “And Orpah kissed her mother-in-law and Ruth clung to her”(Ruth 1:14), bhe said: It is permitted to cling toa woman like this.,It also says: b“And Boaz said to her at mealtime: Come here [ ihalom /i]and eat from the bread and dip your bread in vinegar. And she sat beside the harvesters and he gave her roasted grain and she ate, and she was satiated, and she left some over” (Ruth 2:14). bRabbi Elazarinterpreted this and bsaidthat bhe hinted to herprophetically: bIn the future the kingdom of David will come from you, as it is written with regard to it,i.e., the kingdom of David: b“Here,” as it is stated: “And King David came and sat before God and said: Who am I, Lord, God, and who is my family that You have brought me to here [ ihalom /i]?”(II Samuel 7:18). With regard to his saying: b“And dip your bread in vinegar”(Ruth 2:14), bRabbi Elazar said: From herewe see bthat vinegaris bgoodto have bin hot weather. /b, bRabbi Shmuel bar Naḥmani saidthat bhe hinted to her: A son will come from you in the future whose actions will beas bsharp as vinegar, and who is he?King bManasseh. “And she sat beside the harvesters.” Rabbi Elazar said with regard to this: Beside the harvesters, and not among the harvesters. He hinted to her that the kingdom of David will be divided in the futureand her children will not always be in the center of Israel.,It also says in the verse: “And he gave her roasted grain and she ate, and she was satiated, and she left some over.” The Gemara explains: b“And he gave her roasted grain and she ate”;this is also interpreted as a prophetic message. bRabbi Elazar said: “And she ate”was fulfilled by her children’s children bin the days of David; “And she was satiated”was fulfilled bin the days of Solomon; “And she left some over”was fulfilled bin the days of Hezekiah. And some saythat there is a different interpretation: b“And she ate,”was fulfilled bin the days of David and Solomon; “And she was satiated,”was fulfilled bin the days of Hezekiah; “And she left some over”was fulfilled bin the days of RabbiYehuda HaNasi. bAs the Master said: RabbiYehuda HaNasi’s bhorsekeeper [ iahuriyarei /i] was richer than the kingof Persia. bIt was taught in a ibaraita /i: “And she ate,” in this world; “and she was satiated,” in the days of the Messiah; “and she left some over,” in the future,at the end of days.,It was mentioned earlier that Rabbi Yoḥa called his clothing his honor. The Gemara cites the interpretation of the verse that speaks about the downfall of the king of Assyria: “Therefore, the Lord, the Lord of hosts, will send leanness to his fat ones band under his honor He will burn a burning like a burning fire”(Isaiah 10:16). br bRabbi Yoḥa said: “And under his honor,” but not his actual honor.The Gemara explains: bRabbi Yoḥafollows bhis own reasoning,for he bcalled his clothing my honor,which means that the bodies of the king of Assyria’s soldiers were burned. However, their garments were miraculously not burned., bRabbi Elazar said: “And under his honor”means bin place of his actual honor.That is to say, their bodies were burned. Since, in Rabbi Elazar’s opinion, the word under means in the place of, the verse accordingly means that in the place of his honor, i.e., the body, there remain ashes. br bRabbi Shmuel bar Naḥmani said: Under his honormeans beneath his flesh, bsimilar to the burning of the sons of Aaron. Just as there,i.e., the burning of Aaron’s sons, bthe soul burned whilethe bbodyremained bintact, so too here,i.e., the burning of Assyrian soldiers, bthe soul burned whilethe bbodyremained bintact. /b, bRabbi Aḥa bar Abba saidthat bRabbi Yoḥa said: /b


Subjects of this text:

subject book bibliographic info
acrostic, nonalphabetic Corley, Ben Sira's Teaching on Friendship (2002) 179
age/era, present Stuckenbruck, 1 Enoch 91-108 (2007) 255
agency, all things McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 80
alliteration Corley, Ben Sira's Teaching on Friendship (2002) 32
amun, teacher related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 63
angels, instruction from Stuckenbruck, 1 Enoch 91-108 (2007) 255
animal imagery Corley, Ben Sira's Teaching on Friendship (2002) 33
assonance Corley, Ben Sira's Teaching on Friendship (2002) 32
banquets Corley, Ben Sira's Teaching on Friendship (2002) 179
ben sira Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 12; Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 209; Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 66
benedictions/blessings Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 66
bible Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 249
bipartite (jewish) bible Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 209
book access Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 12
classical world Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 66
covenant McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 80
creation Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 183, 184, 185, 187; Corley, Ben Sira's Teaching on Friendship (2002) 23
creator, creation Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 249
decalogue Corley, Ben Sira's Teaching on Friendship (2002) 33
deception/deceit Stuckenbruck, 1 Enoch 91-108 (2007) 255
didactic poem Corley, Ben Sira's Teaching on Friendship (2002) 16
dissimulation, didactic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 235
dissimulation, socratic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 235
divine speech, enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 235
dreams/dream visions Stuckenbruck, 1 Enoch 91-108 (2007) 255
evil Corley, Ben Sira's Teaching on Friendship (2002) 179
exercises, student Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 209
glory Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 63; McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 80; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 249
gnosis Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 249
god, most high Stuckenbruck, 1 Enoch 91-108 (2007) 255
god Corley, Ben Sira's Teaching on Friendship (2002) 16
good Corley, Ben Sira's Teaching on Friendship (2002) 23
grandson of ben sira Corley, Ben Sira's Teaching on Friendship (2002) 32, 33
health Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 66
heaven Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 249
hellenistic Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 12
hellenistic kings/rulers, antiochus iv epiphanes Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 187
high priest Corley, Ben Sira's Teaching on Friendship (2002) 16
historical setting Corley, Ben Sira's Teaching on Friendship (2002) 16
homer Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 12
hymn Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 66
hymn of praise Corley, Ben Sira's Teaching on Friendship (2002) 16, 179
identity, jewish Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 187
image, of god McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 80
image of god Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 249
instruction/teaching, by angels Stuckenbruck, 1 Enoch 91-108 (2007) 255
israel/israelite Corley, Ben Sira's Teaching on Friendship (2002) 16
jacob Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 63
jerusalem, heavenly Stuckenbruck, 1 Enoch 91-108 (2007) 255
jerusalem, temple Stuckenbruck, 1 Enoch 91-108 (2007) 255
jerusalem Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 12; Corley, Ben Sira's Teaching on Friendship (2002) 16
jerusalem (yerushalmi) targum (targum pseudo-jonathan), jerusalem temple, scripture in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 343
jerusalem (yerushalmi) targum (targum pseudo-jonathan), repository of holy writings, temple as Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 343
jerusalem (yerushalmi) targum (targum pseudo-jonathan), second temple period Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 343
jesus Corley, Ben Sira's Teaching on Friendship (2002) 33
jewish scribe x Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 12
josephus (flavius josephus), on jerusalem temple and scripture Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 343
law of moses/torah McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 80
laws Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 64
life Corley, Ben Sira's Teaching on Friendship (2002) 179
light McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 80
living creature Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 123
loans Corley, Ben Sira's Teaching on Friendship (2002) 179
logos, in wisdom of solomon' McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 80
marks of scripture, memorization, indicators of Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 209
memory techniques Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 209
mystery/mysteries Stuckenbruck, 1 Enoch 91-108 (2007) 255
orthodox judaism Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 66
parallelism Corley, Ben Sira's Teaching on Friendship (2002) 32
personified wisdom, teacher (or sage) images of Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 63, 64
personified wisdom, woman (compared to wisdom folly) as Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 63
prayer Corley, Ben Sira's Teaching on Friendship (2002) 16
priest Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 12
priesthood Corley, Ben Sira's Teaching on Friendship (2002) 16
private (collection, property, goods) Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 12
prophecy Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 64
prophets, as category of books Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 209
ptolemy Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 12
quarreling Corley, Ben Sira's Teaching on Friendship (2002) 179
qumran Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 66
redemption Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 117
repentance/penitence Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 66
reproof Corley, Ben Sira's Teaching on Friendship (2002) 23
rhyme Corley, Ben Sira's Teaching on Friendship (2002) 32
sabbath Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 183, 184, 185, 187
sacrifices/cult Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 66
school Corley, Ben Sira's Teaching on Friendship (2002) 16
schools Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 12
scribal education Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 12
secrets/confidences, keeping/betraying Corley, Ben Sira's Teaching on Friendship (2002) 23
self Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 123
shame Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 123
simeon ii (high priest) Corley, Ben Sira's Teaching on Friendship (2002) 16
slander Corley, Ben Sira's Teaching on Friendship (2002) 23
social relationships Corley, Ben Sira's Teaching on Friendship (2002) 179
soul Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 123
speech Corley, Ben Sira's Teaching on Friendship (2002) 23
spirit Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 123
stoic logos Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 68
teacher, image of amun related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 63
teacher, images (or sage-) of personified wisdom related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 63, 64
teacher Corley, Ben Sira's Teaching on Friendship (2002) 16
teachers Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 12
temple Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 185
temple (jerusalem) Corley, Ben Sira's Teaching on Friendship (2002) 16
temptation Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 123
torah Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 183, 185, 187
torah focus Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 209
tripartite (jewish) bible Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 209
truth Stuckenbruck, 1 Enoch 91-108 (2007) 255
two spirits treatise Stuckenbruck, 1 Enoch 91-108 (2007) 255
virtue Corley, Ben Sira's Teaching on Friendship (2002) 179
visions, skepticism toward Stuckenbruck, 1 Enoch 91-108 (2007) 255
visions Stuckenbruck, 1 Enoch 91-108 (2007) 255
ways/paths, of wrongdoing/iniquity Stuckenbruck, 1 Enoch 91-108 (2007) 255
wife Corley, Ben Sira's Teaching on Friendship (2002) 33
wine Corley, Ben Sira's Teaching on Friendship (2002) 179
wisdom, habitation in the temple Stuckenbruck, 1 Enoch 91-108 (2007) 255
wisdom, perversion of by sinners Stuckenbruck, 1 Enoch 91-108 (2007) 255
wisdom. ḥokhmah, personified (as compared to woman folly) Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 63
wisdom/wise Corley, Ben Sira's Teaching on Friendship (2002) 16, 23, 179
wisdom Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 12; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 249; Stuckenbruck, 1 Enoch 91-108 (2007) 255
withdrawal/rejection of/without Stuckenbruck, 1 Enoch 91-108 (2007) 255
woman Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 123
word-pairs Corley, Ben Sira's Teaching on Friendship (2002) 32
yahweh, yhwh Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 249
zion Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 63, 64; Stuckenbruck, 1 Enoch 91-108 (2007) 255