Tiresias: The Ancient Mediterranean Religions Source Database

673

Septuagint, Ecclesiasticus (Siracides), 38.24
nan The wisdom of the scribe depends on the opportunity of leisure;and he who has little business may become wise.

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

11 results
1. 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."
2. Theognis, Elegies, 34, 33 (6th cent. BCE - 5th cent. BCE)
3. Xenophon, Memoirs, 1.2.20 (5th cent. BCE - 4th cent. BCE) 1.2.20. For this cause fathers try to keep their sons, even if they are prudent lads, out of bad company: for the society of honest men is a training in virtue, but the society of the bad is virtue’s undoing. As one of the poets says: From the good shalt thou learn good things; but if thou minglest with the bad thou shalt lose even what thou hast of wisdom. Theognis And another says: Ah, but a good man is at one time noble, at another base. unknown
4. Septuagint, 2 Maccabees, 6.17, 6.23-6.24, 7.1, 14.37-14.38 (2nd cent. BCE - 2nd cent. BCE) 6.17. Let what we have said serve as a reminder; we must go on briefly with the story. 6.23. But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades.' 6.24. Such pretense is not worthy of our time of life, he said, 'lest many of the young should suppose that Eleazar in his ninetieth year has gone over to an alien religion,' 7.1. It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh.' 14.37. A certain Razis, one of the elders of Jerusalem, was denounced to Nicanor as a man who loved his fellow citizens and was very well thought of and for his good will was called father of the Jews.' 14.38. For in former times, when there was no mingling with the Gentiles, he had been accused of Judaism, and for Judaism he had with all zeal risked body and life.'
5. Septuagint, Ecclesiasticus (Siracides), None (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.
6. Septuagint, Wisdom of Solomon, 6.12 (2nd cent. BCE - 1st cent. BCE) 6.12. Wisdom is radiant and unfading,and she is easily discerned by those who love her,and is found by those who seek her.
7. Septuagint, 3 Maccabees, 6.1-6.15 (2nd cent. BCE - 2nd cent. BCE) 6.1. Then a certain Eleazar, famous among the priests of the country, who had attained a ripe old age and throughout his life had been adorned with every virtue, directed the elders around him to cease calling upon the holy God and prayed as follows: 6.1. Even if our lives have become entangled in impieties in our exile, rescue us from the hand of the enemy, and destroy us, Lord, by whatever fate you choose. 6.2. King of great power, Almighty God Most High, governing all creation with mercy 6.2. Even the king began to shudder bodily, and he forgot his sullen insolence. 6.3. look upon the descendants of Abraham, O Father, upon the children of the sainted Jacob, a people of your consecrated portion who are perishing as foreigners in a foreign land. 6.3. Then the king, when he had returned to the city, summoned the official in charge of the revenues and ordered him to provide to the Jews both wines and everything else needed for a festival of seven days, deciding that they should celebrate their rescue with all joyfulness in that same place in which they had expected to meet their destruction. 6.4. Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel. 6.4. Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal. 6.5. Sennacherib exulting in his countless forces, oppressive king of the Assyrians, who had already gained control of the whole world by the spear and was lifted up against your holy city, speaking grievous words with boasting and insolence, you, O Lord, broke in pieces, showing your power to many nations. 6.6. The three companions in Babylon who had voluntarily surrendered their lives to the flames so as not to serve vain things, you rescued unharmed, even to a hair, moistening the fiery furnace with dew and turning the flame against all their enemies. 6.7. Daniel, who through envious slanders was cast down into the ground to lions as food for wild beasts, you brought up to the light unharmed. 6.8. And Jonah, wasting away in the belly of a huge, sea-born monster, you, Father, watched over and restored unharmed to all his family. 6.9. And now, you who hate insolence, all-merciful and protector of all, reveal yourself quickly to those of the nation of Israel -- who are being outrageously treated by the abominable and lawless Gentiles. 6.11. Let not the vain-minded praise their vanities at the destruction of your beloved people, saying, `Not even their god has rescued them.' 6.12. But you, O Eternal One, who have all might and all power, watch over us now and have mercy upon us who by the senseless insolence of the lawless are being deprived of life in the manner of traitors. 6.13. And let the Gentiles cower today in fear of your invincible might, O honored One, who have power to save the nation of Jacob. 6.14. The whole throng of infants and their parents entreat you with tears. 6.15. Let it be shown to all the Gentiles that you are with us, O Lord, and have not turned your face from us; but just as you have said, `Not even when they were in the land of their enemies did I neglect them,' so accomplish it, O Lord.
8. Josephus Flavius, Jewish Antiquities, 12.137-12.144, 18.11-18.26 (1st cent. CE - 1st cent. CE) 12.137. This it is which Polybius relates. But we will return to the series of the history, when we have first produced the epistles of king Antiochus: 12.138. “King Antiochus To Ptolemy, Sendeth Greeting. /p“Since the Jews, upon our first entrance on their country, demonstrated their friendship towards us, and when we came to their city [Jerusalem], received us in a splendid manner, and came to meet us with their senate, and gave abundance of provisions to our soldiers, and to the elephants, and joined with us in ejecting the garrison of the Egyptians that were in the citadel 12.139. we have thought fit to reward them, and to retrieve the condition of their city, which hath been greatly depopulated by such accidents as have befallen its inhabitants, and to bring those that have been scattered abroad back to the city. 12.141. And these payments I would have fully paid them, as I have sent orders to you. I would also have the work about the temple finished, and the cloisters, and if there be any thing else that ought to be rebuilt. And for the materials of wood, let it be brought them out of Judea itself and out of the other countries, and out of Libanus tax free; and the same I would have observed as to those other materials which will be necessary, in order to render the temple more glorious; 12.142. and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also. 12.143. And that the city may the sooner recover its inhabitants, I grant a discharge from taxes for three years to its present inhabitants, and to such as shall come to it, until the month Hyperberetus. 12.144. We also discharge them for the future from a third part of their taxes, that the losses they have sustained may be repaired. And all those citizens that have been carried away, and are become slaves, we grant them and their children their freedom, and give order that their substance be restored to them.” 18.11. 2. The Jews had for a great while had three sects of philosophy peculiar to themselves; the sect of the Essenes, and the sect of the Sadducees, and the third sort of opinions was that of those called Pharisees; of which sects, although I have already spoken in the second book of the Jewish War, yet will I a little touch upon them now. 18.11. However, he fell in love with Herodias, this last Herod’s wife, who was the daughter of Aristobulus their brother, and the sister of Agrippa the Great. This man ventured to talk to her about a marriage between them; which address, when she admitted, an agreement was made for her to change her habitation, and come to him as soon as he should return from Rome: one article of this marriage also was this, that he should divorce Aretas’s daughter. 18.12. 3. Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to strive to observe reason’s dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in any thing which they have introduced; 18.12. 3. So Vitellius prepared to make war with Aretas, having with him two legions of armed men; he also took with him all those of light armature, and of the horsemen which belonged to them, and were drawn out of those kingdoms which were under the Romans, and made haste for Petra, and came to Ptolemais. 18.13. and when they determine that all things are done by fate, they do not take away the freedom from men of acting as they think fit; since their notion is, that it hath pleased God to make a temperament, whereby what he wills is done, but so that the will of man can act virtuously or viciously. 18.13. 4. Herod the Great had two daughters by Mariamne, the [grand] daughter of Hyrcanus; the one was Salampsio, who was married to Phasaelus, her first cousin, who was himself the son of Phasaelus, Herod’s brother, her father making the match; the other was Cypros, who was herself married also to her first cousin Antipater, the son of Salome, Herod’s sister. 18.14. They also believe that souls have an immortal rigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; 18.14. Alexander had a son of the same name with his brother Tigranes, and was sent to take possession of the kingdom of Armenia by Nero; he had a son, Alexander, who married Jotape, the daughter of Antiochus, the king of Commagena; Vespasian made him king of an island in Cilicia. 18.15. on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also. 18.15. Yet did not Herod long continue in that resolution of supporting him, though even that support was not sufficient for him; for as once they were at a feast at Tyre, and in their cups, and reproaches were cast upon one another, Agrippa thought that was not to be borne, while Herod hit him in the teeth with his poverty, and with his owing his necessary food to him. So he went to Flaccus, one that had been consul, and had been a very great friend to him at Rome formerly, and was now president of Syria. 18.16. 4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent: 18.16. o she undertook to repay it. Accordingly, Alexander paid them five talents at Alexandria, and promised to pay them the rest of that sum at Dicearchia [Puteoli]; and this he did out of the fear he was in that Agrippa would soon spend it. So this Cypros set her husband free, and dismissed him to go on with his navigation to Italy, while she and her children departed for Judea. 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 18.17. for he did not admit ambassadors quickly, and no successors were despatched away to governors or procurators of the provinces that had been formerly sent, unless they were dead; whence it was that he was so negligent in hearing the causes of prisoners; 18.18. 5. The doctrine of the Essenes is this: That all things are best ascribed to God. They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for; 18.18. Now Antonia was greatly esteemed by Tiberius on all accounts, from the dignity of her relation to him, who had been his brother Drusus’s wife, and from her eminent chastity; for though she was still a young woman, she continued in her widowhood, and refused all other matches, although Augustus had enjoined her to be married to somebody else; yet did she all along preserve her reputation free from reproach. 18.19. and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. 18.19. But when Caesar had gone round the hippodrome, he found Agrippa standing: “For certain,” said he, “Macro, this is the man I meant to have bound;” and when he still asked, “Which of these is to be bound?” he said “Agrippa.” 18.21. and neither marry wives, nor are desirous to keep servants; as thinking the latter tempts men to be unjust, and the former gives the handle to domestic quarrels; but as they live by themselves, they minister one to another. 18.21. that it turned greatly to the advantage of his son among all; and, among others, the soldiery were so peculiarly affected to him, that they reckoned it an eligible thing, if need were, to die themselves, if he might but attain to the government. 18.22. They also appoint certain stewards to receive the incomes of their revenues, and of the fruits of the ground; such as are good men and priests, who are to get their corn and their food ready for them. They none of them differ from others of the Essenes in their way of living, but do the most resemble those Dacae who are called Polistae [dwellers in cities]. 18.22. and I desire thee never to be unmindful when thou comest to it, either of my kindness to thee, who set thee in so high a dignity 18.23. 6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord. 18.23. Now the centurion who was set to keep Agrippa, when he saw with what haste Marsyas came, and what joy Agrippa had from what he said, he had a suspicion that his words implied some great innovation of affairs, and he asked them about what was said. 18.24. And since this immovable resolution of theirs is well known to a great many, I shall speak no further about that matter; nor am I afraid that any thing I have said of them should be disbelieved, but rather fear, that what I have said is beneath the resolution they show when they undergo pain. 18.24. 1. But Herodias, Agrippa’s sister, who now lived as wife to that Herod who was tetrarch of Galilee and Perea, took this authority of her brother in an envious manner, particularly when she saw that he had a greater dignity bestowed on him than her husband had; since, when he ran away, it was because he was not able to pay his debts; and now he was come back, it was because he was in a way of dignity, and of great good fortune. 18.25. And it was in Gessius Florus’s time that the nation began to grow mad with this distemper, who was our procurator, and who occasioned the Jews to go wild with it by the abuse of his authority, and to make them revolt from the Romans. And these are the sects of Jewish philosophy. 18.25. Now Caius saluted Herod, for he first met with him, and then looked upon the letters which Agrippa had sent him, and which were written in order to accuse Herod; wherein he accused him, that he had been in confederacy with Sejanus against Tiberius’s and that he was now confederate with Artabanus, the king of Parthia, in opposition to the government of Caius; 18.26. but Caius prohibited him, and bid him begone; he was also in such a rage, that it openly appeared he was about to do them some very great mischief. So Philo being thus affronted, went out, and said to those Jews who were about him, that they should be of good courage, since Caius’s words indeed showed anger at them, but in reality had already set God against himself. 18.26. 1. When Cyrenius had now disposed of Archelaus’s money, and when the taxings were come to a conclusion, which were made in the thirty-seventh year of Caesar’s victory over Antony at Actium, he deprived Joazar of the high priesthood, which dignity had been conferred on him by the multitude, and he appointed Aus, the son of Seth, to be high priest;
9. Josephus Flavius, Jewish War, 3.522 (1st cent. CE - 1st cent. CE) 3.522. 9. But now, when the vessels were gotten ready, Vespasian put upon shipboard as many of his forces as he thought sufficient to be too hard for those that were upon the lake, and set sail after them. Now these which were driven into the lake could neither fly to the land, where all was in their enemies’ hand, and in war against them; nor could they fight upon the level by sea
10. Anon., Letter of Aristeas, 121 121. in brief form. I shall describe the work of translation in the sequel. The High priest selected men of the finest character and the highest culture, such as one would expect from their noble parentage. They were men who had not only acquired proficiency in Jewish literature, but had studied most
11. Septuagint, 4 Maccabees, 5.4 5.4. And when many persons had been rounded up, one man, Eleazar by name, leader of the flock, was brought before the king. He was a man of priestly family, learned in the law, advanced in age, and known to many in the tyrant's court because of his philosophy.

Subjects of this text:

subject	book bibliographic info
acrostic,nonalphabetic	Corley (2002), Ben Sira's Teaching on Friendship, 113
acrostic	Corley (2002), Ben Sira's Teaching on Friendship, 113
advisors	Corley (2002), Ben Sira's Teaching on Friendship, 48
alexandria	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 198
antiochus iii	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 69
antiochus iii the great	Schwartz (2008), 2 Maccabees, 286
banquets	Corley (2002), Ben Sira's Teaching on Friendship, 17
ben sira	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 208; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 66
benedictions/blessings	Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 66
book access	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9
caution	Corley (2002), Ben Sira's Teaching on Friendship, 48
classical world	Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 66
decalogue	Corley (2002), Ben Sira's Teaching on Friendship, 113
didactic poem	Corley (2002), Ben Sira's Teaching on Friendship, 113
dynastic egypt	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9
egypt	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 198
eleazar,martyr,as priest	Schwartz (2008), 2 Maccabees, 286
ethnic boundary making model,field characteristics	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 69
ethnic boundary making model,strategic modes of boundary making	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 69
exercises,student	Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 208
exodus	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 198
family,center of education	Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 208
fear of god	Corley (2002), Ben Sira's Teaching on Friendship, 17, 113; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 198
flavians	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9
frankness	Corley (2002), Ben Sira's Teaching on Friendship, 48
god	Corley (2002), Ben Sira's Teaching on Friendship, 17, 113
good	Corley (2002), Ben Sira's Teaching on Friendship, 113
health	Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 66
heart	Corley (2002), Ben Sira's Teaching on Friendship, 48
hellenism/hellenization	Corley (2002), Ben Sira's Teaching on Friendship, 17
hellenistic	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9
hymn	Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 66
inclusio	Corley (2002), Ben Sira's Teaching on Friendship, 113
jerusalem	Corley (2002), Ben Sira's Teaching on Friendship, 48; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 69
jewish scribe x	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9
jews	Corley (2002), Ben Sira's Teaching on Friendship, 17
josephus	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9
law of moses	Corley (2002), Ben Sira's Teaching on Friendship, 17, 113
levites	Schwartz (2008), 2 Maccabees, 286
life	Corley (2002), Ben Sira's Teaching on Friendship, 17
orthodox judaism	Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 66
phebhor (scribe)	Corley (2002), Ben Sira's Teaching on Friendship, 48
poetry	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9
poor	Corley (2002), Ben Sira's Teaching on Friendship, 17, 48
prayer	Corley (2002), Ben Sira's Teaching on Friendship, 113
priest	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9
priesthood	Corley (2002), Ben Sira's Teaching on Friendship, 17
ptolemaic empire	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 69
ptolemies	Corley (2002), Ben Sira's Teaching on Friendship, 48
qumran	Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 66
r. ishmael	Schwartz (2008), 2 Maccabees, 286
rabbinic literature	Schwartz (2008), 2 Maccabees, 286
razis	Schwartz (2008), 2 Maccabees, 286
repentance/penitence	Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 66
rich	Corley (2002), Ben Sira's Teaching on Friendship, 17, 48
righteousness	Corley (2002), Ben Sira's Teaching on Friendship, 113
rome	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9
rulers	Corley (2002), Ben Sira's Teaching on Friendship, 17
sacrifices/cult	Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 66
sapiential (wisdom) literature	Corley (2002), Ben Sira's Teaching on Friendship, 17
school	Corley (2002), Ben Sira's Teaching on Friendship, 17
schools	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9
scribal education	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9
scribe	Corley (2002), Ben Sira's Teaching on Friendship, 17, 48
seleucid	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9
simon ii	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9
simon ii (high priest)	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 69
sirach,book of	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 198
slave	Corley (2002), Ben Sira's Teaching on Friendship, 17
sophia	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 198
style,linguistic and literary,verb tense	Schwartz (2008), 2 Maccabees, 286
teachers	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9
temple	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 69
temple (jerusalem)	Corley (2002), Ben Sira's Teaching on Friendship, 17
testing	Corley (2002), Ben Sira's Teaching on Friendship, 48
the instruction of merikare	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9
torah,and wisdom	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 198
torah focus'	Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 208
travel	Corley (2002), Ben Sira's Teaching on Friendship, 17
trust (between friends)	Corley (2002), Ben Sira's Teaching on Friendship, 48
virtue	Corley (2002), Ben Sira's Teaching on Friendship, 113; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 198
wife	Corley (2002), Ben Sira's Teaching on Friendship, 113
wisdom,and torah	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 198
wisdom,belonging to a collective	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 198
wisdom,in sirach	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 198
wisdom,personified	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 198
wisdom/wise	Corley (2002), Ben Sira's Teaching on Friendship, 17, 48
wisdom of solomon,book of	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 198