Tiresias: The Ancient Mediterranean Religions Source Database

673

Septuagint, Ecclesiasticus (Siracides), 3

nan Listen to me your father, O children;and act accordingly, that you may be kept in safety., For the Lord honored the father above the children,and he confirmed the right of the mother over her sons., Whoever honors his father atones for sins,, and whoever glorifies his mother is like one who lays up treasure., Whoever honors his father will be gladdened by his own children,and when he prays he will be heard., Whoever glorifies his father will have long life,and whoever obeys the Lord will refresh his mother;, he will serve his parents as his masters., Honor your father by word and deed,that a blessing from him may come upon you., For a fathers blessing strengthens the houses of the children,but a mothers curse uproots their foundations., Do not glorify yourself by dishonoring your father,for your fathers dishonor is no glory to you., For a mans glory comes from honoring his father,and it is a disgrace for children not to respect their mother., O son, help your father in his old age,and do not grieve him as long as he lives;, even if he is lacking in understanding, show forbearance;in all your strength do not despise him., For kindness to a father will not be forgotten,and against your sins it will be credited to you;, in the day of your affliction it will be remembered in your favor;as frost in fair weather, your sins will melt away., Whoever forsakes his father is like a blasphemer,and whoever angers his mother is cursed by the Lord., My son, perform your tasks in meekness;then you will be loved by those whom God accepts., The greater you are, the more you must humble yourself;so you will find favor in the sight of the Lord., For great is the might of the Lord;he is glorified by the humble., Seek not what is too difficult for you,nor investigate what is beyond your power., Reflect upon what has been assigned to you,for you do not need what is hidden., Do not meddle in what is beyond your tasks,for matters too great for human understanding have been shown you., For their hasty judgment has led many astray,and wrong opinion has caused their thoughts to slip., A stubborn mind will be afflicted at the end,and whoever loves danger will perish by it., A stubborn mind will be burdened by troubles,and the sinner will heap sin upon sin., The affliction of the proud has no healing,for a plant of wickedness has taken root in him., The mind of the intelligent man will ponder a parable,and an attentive ear is the wise mans desire., Water extinguishes a blazing fire:so almsgiving atones for sin., Whoever requites favors gives thought to the future;at the moment of his falling he will find support.

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

11 results
1. Septuagint, 1 Esdras, 3-5, 8-9, 1 (10th cent. BCE - 2nd cent. BCE)
2. Septuagint, 2 Esdras, 11-16, 1 (10th cent. BCE - 2nd cent. BCE)
3. Septuagint, Tobit, 10-14, 2-9, 1 (10th cent. BCE - 2nd cent. BCE)
4. Hebrew Bible, Genesis, 49.5 (9th cent. BCE - 3rd cent. BCE) 49.5. שִׁמְעוֹן וְלֵוִי אַחִים כְּלֵי חָמָס מְכֵרֹתֵיהֶם׃ 49.5. Simeon and Levi are brethren; Weapons of violence their kinship."
5. Hebrew Bible, Proverbs, 31.10-31.31 (9th cent. BCE - 3rd cent. BCE) 31.11. בָּטַח בָּהּ לֵב בַּעְלָהּ וְשָׁלָל לֹא יֶחְסָר׃ 31.12. גְּמָלַתְהוּ טוֹב וְלֹא־רָע כֹּל יְמֵי חַיֶּיה׃ 31.13. דָּרְשָׁה צֶמֶר וּפִשְׁתִּים וַתַּעַשׂ בְּחֵפֶץ כַּפֶּיהָ׃ 31.14. הָיְתָה כָּאֳנִיּוֹת סוֹחֵר מִמֶּרְחָק תָּבִיא לַחְמָהּ׃ 31.15. וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרֹתֶיהָ׃ 31.16. זָמְמָה שָׂדֶה וַתִּקָּחֵהוּ מִפְּרִי כַפֶּיהָ נטע [נָטְעָה] כָּרֶם׃ 31.17. חָגְרָה בְעוֹז מָתְנֶיהָ וַתְּאַמֵּץ זְרֹעוֹתֶיהָ׃ 31.18. טָעֲמָה כִּי־טוֹב סַחְרָהּ לֹא־יִכְבֶּה בליל [בַלַּיְלָה] נֵרָהּ׃ 31.19. יָדֶיהָ שִׁלְּחָה בַכִּישׁוֹר וְכַפֶּיהָ תָּמְכוּ פָלֶךְ׃ 31.21. לֹא־תִירָא לְבֵיתָהּ מִשָּׁלֶג כִּי כָל־בֵּיתָהּ לָבֻשׁ שָׁנִים׃ 31.22. מַרְבַדִּים עָשְׂתָה־לָּהּ שֵׁשׁ וְאַרְגָּמָן לְבוּשָׁהּ׃ 31.23. נוֹדָע בַּשְּׁעָרִים בַּעְלָהּ בְּשִׁבְתּוֹ עִם־זִקְנֵי־אָרֶץ׃ 31.24. סָדִין עָשְׂתָה וַתִּמְכֹּר וַחֲגוֹר נָתְנָה לַכְּנַעֲנִי׃ 31.25. עֹז־וְהָדָר לְבוּשָׁהּ וַתִּשְׂחַק לְיוֹם אַחֲרוֹן׃ 31.26. פִּיהָ פָּתְחָה בְחָכְמָה וְתוֹרַת־חֶסֶד עַל־לְשׁוֹנָהּ׃ 31.27. צוֹפִיָּה הֲלִיכוֹת בֵּיתָהּ וְלֶחֶם עַצְלוּת לֹא תֹאכֵל׃ 31.28. קָמוּ בָנֶיהָ וַיְאַשְּׁרוּהָ בַּעְלָהּ וַיְהַלְלָהּ׃ 31.29. רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְאַתְּ עָלִית עַל־כֻּלָּנָה׃ 31.31. תְּנוּ־לָהּ מִפְּרִי יָדֶיהָ וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ׃ 31.10. A woman of valour who can find? For her price is far above rubies." 31.11. The heart of her husband doth safely trust in her, and he hath no lack of gain." 31.12. She doeth him good and not evil all the days of her life." 31.13. She seeketh wool and flax, and worketh willingly with her hands." 31.14. She is like the merchant-ships; she bringeth her food from afar." 31.15. She riseth also while it is yet night, and giveth food to her household, and a portion to her maidens." 31.16. She considereth a field, and buyeth it; with the fruit of her hands she planteth a vineyard." 31.17. She girdeth her loins with strength, And maketh strong her arms." 31.18. She perceiveth that her merchandise is good; Her lamp goeth not out by night." 31.19. She layeth her hands to the distaff, And her hands hold the spindle." 31.20. She stretcheth out her hand to the poor; Yea, she reacheth forth her hands to the needy." 31.21. She is not afraid of the snow for her household; For all her household are clothed with scarlet." 31.22. She maketh for herself coverlets; Her clothing is fine linen and purple." 31.23. Her husband is known in the gates, When he sitteth among the elders of the land." 31.24. She maketh linen garments and selleth them; And delivereth girdles unto the merchant." 31.25. Strength and dignity are her clothing; And she laugheth at the time to come." 31.26. She openeth her mouth with wisdom; And the law of kindness is on her tongue." 31.27. She looketh well to the ways of her household, And eateth not the bread of idleness." 31.28. Her children rise up, and call her blessed; Her husband also, and he praiseth her:" 31.29. ’Many daughters have done valiantly, But thou excellest them all.’" 31.30. Grace is deceitful, and beauty is vain; But a woman that feareth the LORD, she shall be praised." 31.31. Give her of the fruit of her hands; And let her works praise her in the gates."
6. Septuagint, Tobit, 10-14, 2-9, 1 (4th cent. BCE - 2nd cent. BCE)
7. Dead Sea Scrolls, Aramaic Levi Document, 4.7-4.8, 13.4-13.8, 13.10 (2nd cent. BCE - 1st cent. CE)
8. Septuagint, Ecclesiasticus (Siracides), 10-19, 2, 20-39, 4, 40-49, 5, 50-51, 6-9, 1 (2nd cent. BCE - 2nd cent. BCE)
9. Septuagint, Wisdom of Solomon, 10-19, 2, 24, 3, 34-36, 4, 44-49, 5, 50, 6-9, 1 (2nd cent. BCE - 1st cent. BCE)
10. Josephus Flavius, Jewish Antiquities, 12.3-12.10 (1st cent. CE - 1st cent. CE) 12.3. And while these princes ambitiously strove one against another, every one for his own principality, it came to pass that there were continual wars, and those lasting wars too; and the cities were sufferers, and lost a great many of their inhabitants in these times of distress, insomuch that all Syria, by the means of Ptolemy the son of Lagus, underwent the reverse of that denomination of Savior, which he then had. 12.3. Out of regard therefore to justice, and out of pity to those that have been tyrannized over, contrary to equity, I enjoin those that have such Jews in their service to set them at liberty, upon the receipt of the before-mentioned sum; and that no one use any deceit about them, but obey what is here commanded. 12.3. And when Judas saw their camp, and how numerous their enemies were, he persuaded his own soldiers to be of good courage, and exhorted them to place their hopes of victory in God, and to make supplication to him, according to the custom of their country, clothed in sackcloth; and to show what was their usual habit of supplication in the greatest dangers, and thereby to prevail with God to grant you the victory over your enemies. 12.4. He also seized upon Jerusalem, and for that end made use of deceit and treachery; for as he came into the city on a Sabbath day, as if he would offer sacrifices he, without any trouble, gained the city, while the Jews did not oppose him, for they did not suspect him to be their enemy; and he gained it thus, because they were free from suspicion of him, and because on that day they were at rest and quietness; and when he had gained it, he ruled over it in a cruel manner. 12.4. 5. When this epistle was sent to the king, he commanded that an epistle should be drawn up for Eleazar, the Jewish high priest, concerning these matters; and that they should inform him of the release of the Jews that had been in slavery among them. He also sent fifty talents of gold for the making of large basons, and vials, and cups, and an immense quantity of precious stones. 12.4. But when Judas saw that Alcimus was already become great, and had destroyed many of the good and holy men of the country, he also went all over the country, and destroyed those that were of the other party. But when Alcimus saw that he was not able to oppose Judas, nor was equal to him in strength, he resolved to apply himself to king Demetrius for his assistance; 12.5. Nay, Agatharchides of Cnidus, who wrote the acts of Alexander’s successors, reproaches us with superstition, as if we, by it, had lost our liberty; where he says thus: 12.5. And I have sent to thee Andreas, the captain of my guard, and Aristeus, men whom I have in very great esteem; by whom I have sent those first-fruits which I have dedicated to the temple, and to the sacrifices, and to other uses, to the value of a hundred talents. And if thou wilt send to us, to let us know what thou wouldst have further, thou wilt do a thing acceptable to me.” 12.6. “There is a nation called the nation of the Jews, who inhabit a city strong and great, named Jerusalem. These men took no care, but let it come into the hands of Ptolemy, as not willing to take arms, and thereby they submitted to be under a hard master, by reason of their unseasonable superstition.” 12.6. 8. And first I will describe what belongs to the table. It was indeed in the king’s mind to make this table vastly large in its dimensions; but then he gave orders that they should learn what was the magnitude of the table which was already at Jerusalem, and how large it was, and whether there was a possibility of making one larger than it. 12.7. This is what Agatharchides relates of our nation. But when Ptolemy had taken a great many captives, both from the mountainous parts of Judea, and from the places about Jerusalem and Samaria, and the places near Mount Gerizzim, he led them all into Egypt, and settled them there. 12.7. for there was made a plate of gold four fingers broad, through the entire breadth of the table, into which they inserted the feet, and then fastened them to the table by buttons and button-holes, at the place where the crown was situate, that so on what side soever of the table one should stand, it might exhibit the very same view of the exquisite workmanship, and of the vast expenses bestowed upon it: 12.8. And as he knew that the people of Jerusalem were most faithful in the observation of oaths and covets; and this from the answer they made to Alexander, when he sent an embassage to them, after he had beaten Darius in battle; so he distributed many of them into garrisons, and at Alexandria gave them equal privileges of citizens with the Macedonians themselves; and required of them to take their oaths, that they would keep their fidelity to the posterity of those who committed these places to their care. 12.8. while small shields, made of stones, beautiful in their kind, and of four fingers’ depth, filled up the middle parts. About the top of the basin were wreathed the leaves of lilies, and of the convolvulus, and the tendrils of vines in a circular manner. 12.9. Nay, there were not a few other Jews who, of their own accord, went into Egypt, as invited by the goodness of the soil, and by the liberality of Ptolemy. 12.9. and when they had taken off the covers wherein they were wrapt up, they showed him the membranes. So the king stood admiring the thinness of those membranes, and the exactness of the junctures, which could not be perceived; (so exactly were they connected one with another;) and this he did for a considerable time. He then said that he returned them thanks for coming to him, and still greater thanks to him that sent them; and, above all, to that God whose laws they appeared to be.
11. Mishnah, Yadayim, 3.5 (1st cent. CE - 3rd cent. CE) 3.5. A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \"And it came to pass when the ark set forward\" (Numbers 11:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \"And it came to pass when the ark set forward\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yoha ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision."

Subjects of this text:

subject	book bibliographic info
aaron	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 33
alexandria, jewish writings of	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 117, 145
alexandria	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 117, 145
amram, father of moses, visions of	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
amram, father of moses	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
aquila (translator)	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
aramaic levi document	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
ben sira	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96, 117
bible, texts and exegesis relating to egypt	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
cairo genizah	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
canaanites, canticles, book of	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
christians (byzantines, copts, nubians, syrian orthodox)	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
covenant	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 33
dammūh, theodotion	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
david	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 33
dead sea scrolls	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
ecbatana, ecclesiastes, book of	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
egyptians, depictions in hebrew bible, lxx, and ancient jewish writings	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
essenes, esther, book of	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
exodus, exodus, book of	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
ezekiel b. nethanel, ezra, book of	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
gentiles, non-jews (christians, muslims)	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
israel, biblical, and egypt	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
israel, biblical, in egypt	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
joazar, lxx	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
joseph (son of jacob the patriarch)	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
judaism (karaites, rabbanites)	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
levi (son of jacob the patriarch), aramaic traditions on	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
miriam, sister of moses	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
moses, hebrew name	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
moses	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
nehemiah, nehemiah, book of	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
oniads	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 33
palestine (eretz israel, holy land)	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 117
philo of alexandria	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 117, 145
phinehas	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 33
priesthood	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 33
provence, proverbs, book of	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 117, 145
ptolemy i soter (ptolemy son of lagos)	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
qumran	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
samaritan, samaritans	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
scribal practice	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
scribes	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
septuagint (lxx)	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 117, 145
shechem	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
slavery, of hebrews in egypt	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
solomon	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
tobiads, tobit, book of	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
torah (pentateuch)	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 117, 145
translation of biblical books'	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 33
wisdom of solomon	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 117, 145