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Tiresias: The Ancient Mediterranean Religions Source Database



691
Septuagint, Judith, 12.6


nanand sent to Holofernes and said, "Let my lord now command that your servant be permitted to go out and pray.


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

45 results
1. Hebrew Bible, Deuteronomy, 11.10 (9th cent. BCE - 3rd cent. BCE)

11.10. For the land, whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out, where thou didst sow thy seed, and didst water it with thy foot, as a garden of herbs;"
2. Hebrew Bible, Esther, 2.9, 4.4, 4.16 (9th cent. BCE - 3rd cent. BCE)

2.9. וַתִּיטַב הַנַּעֲרָה בְעֵינָיו וַתִּשָּׂא חֶסֶד לְפָנָיו וַיְבַהֵל אֶת־תַּמְרוּקֶיהָ וְאֶת־מָנוֹתֶהָ לָתֵת לָהּ וְאֵת שֶׁבַע הַנְּעָרוֹת הָרְאֻיוֹת לָתֶת־לָהּ מִבֵּית הַמֶּלֶךְ וַיְשַׁנֶּהָ וְאֶת־נַעֲרוֹתֶיהָ לְטוֹב בֵּית הַנָּשִׁים׃ 4.4. וַתָּבוֹאינָה נַעֲרוֹת אֶסְתֵּר וְסָרִיסֶיהָ וַיַּגִּידוּ לָהּ וַתִּתְחַלְחַל הַמַּלְכָּה מְאֹד וַתִּשְׁלַח בְּגָדִים לְהַלְבִּישׁ אֶת־מָרְדֳּכַי וּלְהָסִיר שַׂקּוֹ מֵעָלָיו וְלֹא קִבֵּל׃ 4.16. לֵךְ כְּנוֹס אֶת־כָּל־הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן וְצוּמוּ עָלַי וְאַל־תֹּאכְלוּ וְאַל־תִּשְׁתּוּ שְׁלֹשֶׁת יָמִים לַיְלָה וָיוֹם גַּם־אֲנִי וְנַעֲרֹתַי אָצוּם כֵּן וּבְכֵן אָבוֹא אֶל־הַמֶּלֶךְ אֲשֶׁר לֹא־כַדָּת וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי׃ 2.9. And the maiden pleased him, and she obtained kindness of him; and he speedily gave her her ointments, with her portions, and the seven maidens, who were meet to be given her out of the king’s house; and he advanced her and her maidens to the best place in the house of the women." 4.4. And Esther’s maidens and her chamberlains came and told it her; and the queen was exceedingly pained; and she sent raiment to clothe Mordecai; and to take his sackcloth from off him; but he accepted it not." 4.16. ’Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day; I also and my maidens will fast in like manner; and so will I go in unto the king, which is not according to the law; and if I perish, I perish.’"
3. Hebrew Bible, Exodus, 2.5, 3.10, 6.9, 18.21, 24.13 (9th cent. BCE - 3rd cent. BCE)

2.5. וַתֵּרֶד בַּת־פַּרְעֹה לִרְחֹץ עַל־הַיְאֹר וְנַעֲרֹתֶיהָ הֹלְכֹת עַל־יַד הַיְאֹר וַתֵּרֶא אֶת־הַתֵּבָה בְּתוֹךְ הַסּוּף וַתִּשְׁלַח אֶת־אֲמָתָהּ וַתִּקָּחֶהָ 6.9. וַיְדַבֵּר מֹשֶׁה כֵּן אֶל־בְּנֵי יִשְׂרָאֵל וְלֹא שָׁמְעוּ אֶל־מֹשֶׁה מִקֹּצֶר רוּחַ וּמֵעֲבֹדָה קָשָׁה׃ 18.21. וְאַתָּה תֶחֱזֶה מִכָּל־הָעָם אַנְשֵׁי־חַיִל יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת׃ 24.13. וַיָּקָם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל־הַר הָאֱלֹהִים׃ 2.5. And the daughter of Pharaoh came down to bathe in the river; and her maidens walked along by the river-side; and she saw the ark among the flags, and sent her handmaid to fetch it." 3.10. Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people the children of Israel out of Egypt.’" 6.9. And Moses spoke so unto the children of Israel; but they hearkened not unto Moses for impatience of spirit, and for cruel bondage." 18.21. Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens." 24.13. And Moses rose up, and Joshua his minister; and Moses went up into the mount of God."
4. Hebrew Bible, Genesis, 10.14, 16.1, 22.6, 22.8, 24.5, 24.61 (9th cent. BCE - 3rd cent. BCE)

10.14. וְאֶת־פַּתְרֻסִים וְאֶת־כַּסְלֻחִים אֲשֶׁר יָצְאוּ מִשָּׁם פְּלִשְׁתִּים וְאֶת־כַּפְתֹּרִים׃ 16.1. וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ וְלָהּ שִׁפְחָה מִצְרִית וּשְׁמָהּ הָגָר׃ 16.1. וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה הַרְבָּה אַרְבֶּה אֶת־זַרְעֵךְ וְלֹא יִסָּפֵר מֵרֹב׃ 22.6. וַיִּקַּח אַבְרָהָם אֶת־עֲצֵי הָעֹלָה וַיָּשֶׂם עַל־יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת־הָאֵשׁ וְאֶת־הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 22.8. וַיֹּאמֶר אַבְרָהָם אֱלֹהִים יִרְאֶה־לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 24.5. וַיַּעַן לָבָן וּבְתוּאֵל וַיֹּאמְרוּ מֵיְהוָה יָצָא הַדָּבָר לֹא נוּכַל דַּבֵּר אֵלֶיךָ רַע אוֹ־טוֹב׃ 24.5. וַיֹּאמֶר אֵלָיו הָעֶבֶד אוּלַי לֹא־תֹאבֶה הָאִשָּׁה לָלֶכֶת אַחֲרַי אֶל־הָאָרֶץ הַזֹּאת הֶהָשֵׁב אָשִׁיב אֶת־בִּנְךָ אֶל־הָאָרֶץ אֲשֶׁר־יָצָאתָ מִשָּׁם׃ 24.61. וַתָּקָם רִבְקָה וְנַעֲרֹתֶיהָ וַתִּרְכַּבְנָה עַל־הַגְּמַלִּים וַתֵּלַכְנָה אַחֲרֵי הָאִישׁ וַיִּקַּח הָעֶבֶד אֶת־רִבְקָה וַיֵּלַךְ׃ 10.14. and Pathrusim, and Casluhim—whence went forth the Philistines—and Caphtorim." 16.1. Now Sarai Abram’s wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar." 22.6. And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together." 22.8. And Abraham said: ‘God will aprovide Himself the lamb for a burnt-offering, my son.’ So they went both of them together." 24.5. And the servant said unto him: ‘Peradventure the woman will not be willing to follow me unto this land; must I needs bring thy son back unto the land from whence thou camest?’" 24.61. And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man. And the servant took Rebekah, and went his way."
5. Hebrew Bible, Job, 1.1, 42.7 (9th cent. BCE - 3rd cent. BCE)

1.1. הֲלֹא־את [אַתָּה] שַׂכְתָּ בַעֲדוֹ וּבְעַד־בֵּיתוֹ וּבְעַד כָּל־אֲשֶׁר־לוֹ מִסָּבִיב מַעֲשֵׂה יָדָיו בֵּרַכְתָּ וּמִקְנֵהוּ פָּרַץ בָּאָרֶץ׃ 1.1. אִישׁ הָיָה בְאֶרֶץ־עוּץ אִיּוֹב שְׁמוֹ וְהָיָה הָאִישׁ הַהוּא תָּם וְיָשָׁר וִירֵא אֱלֹהִים וְסָר מֵרָע׃ 42.7. וַיְהִי אַחַר דִּבֶּר יְהוָה אֶת־הַדְּבָרִים הָאֵלֶּה אֶל־אִיּוֹב וַיֹּאמֶר יְהוָה אֶל־אֱלִיפַז הַתֵּימָנִי חָרָה אַפִּי בְךָ וּבִשְׁנֵי רֵעֶיךָ כִּי לֹא דִבַּרְתֶּם אֵלַי נְכוֹנָה כְּעַבְדִּי אִיּוֹב׃ 1.1. THERE was a man in the land of Uz, whose name was Job; and that man was whole-hearted and upright, and one that feared God, and shunned evil." 42.7. And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite: ‘My wrath is kindled against thee, and against thy two friends; for ye have not spoken of Me the thing that is right, as My servant Job hath."
6. Hebrew Bible, Micah, 6.4 (9th cent. BCE - 3rd cent. BCE)

6.4. כִּי הֶעֱלִתִיךָ מֵאֶרֶץ מִצְרַיִם וּמִבֵּית עֲבָדִים פְּדִיתִיךָ וָאֶשְׁלַח לְפָנֶיךָ אֶת־מֹשֶׁה אַהֲרֹן וּמִרְיָם׃ 6.4. For I brought thee up out of the land of Egypt, And redeemed thee out of the house of bondage, And I sent before thee Moses, Aaron, and Miriam."
7. Hebrew Bible, Numbers, 14.36, 21.4 (9th cent. BCE - 3rd cent. BCE)

14.36. וְהָאֲנָשִׁים אֲשֶׁר־שָׁלַח מֹשֶׁה לָתוּר אֶת־הָאָרֶץ וַיָּשֻׁבוּ וילונו [וַיַּלִּינוּ] עָלָיו אֶת־כָּל־הָעֵדָה לְהוֹצִיא דִבָּה עַל־הָאָרֶץ׃ 21.4. וַיִּסְעוּ מֵהֹר הָהָר דֶּרֶךְ יַם־סוּף לִסְבֹב אֶת־אֶרֶץ אֱדוֹם וַתִּקְצַר נֶפֶשׁ־הָעָם בַּדָּרֶךְ׃ 14.36. And the men, whom Moses sent to spy out the land, and who, when they returned, made all the congregation to murmur against him, by bringing up an evil report against the land," 21.4. And they journeyed from mount Hor by the way to the Red Sea, to compass the land of Edom; and the soul of the people became impatient because of the way."
8. Hebrew Bible, Psalms, 105.42, 115.7 (9th cent. BCE - 3rd cent. BCE)

105.42. כִּי־זָכַר אֶת־דְּבַר קָדְשׁוֹ אֶת־אַבְרָהָם עַבְדּוֹ׃ 115.7. יְדֵיהֶם וְלֹא יְמִישׁוּן רַגְלֵיהֶם וְלֹא יְהַלֵּכוּ לֹא־יֶהְגּוּ בִּגְרוֹנָם׃ 105.42. For He remembered His holy word Unto Abraham His servant;" 115.7. They have hands, but they handle not; Feet have they, but they walk not; Neither speak they with their throat. ."
9. Hebrew Bible, 1 Samuel, 9.16, 25.42 (8th cent. BCE - 5th cent. BCE)

9.16. כָּעֵת מָחָר אֶשְׁלַח אֵלֶיךָ אִישׁ מֵאֶרֶץ בִּנְיָמִן וּמְשַׁחְתּוֹ לְנָגִיד עַל־עַמִּי יִשְׂרָאֵל וְהוֹשִׁיעַ אֶת־עַמִּי מִיַּד פְּלִשְׁתִּים כִּי רָאִיתִי אֶת־עַמִּי כִּי בָּאָה צַעֲקָתוֹ אֵלָי׃ 25.42. וַתְּמַהֵר וַתָּקָם אֲבִיגַיִל וַתִּרְכַּב עַל־הַחֲמוֹר וְחָמֵשׁ נַעֲרֹתֶיהָ הַהֹלְכוֹת לְרַגְלָהּ וַתֵּלֶךְ אַחֲרֵי מַלְאֲכֵי דָוִד וַתְּהִי־לוֹ לְאִשָּׁה׃ 9.16. To morrow about this time I will send thee a man out of the land of Binyamin, and thou shalt anoint him to be a prince over my people Yisra᾽el, that he may save my people out of the hand of the Pelishtim: for I have looked upon my people, because their cry is come to me." 25.42. And Avigayil hastened, and arose, and rode upon an ass, with five girls of hers that went after her; and she went after the messengers of David, and became his wife."
10. Hebrew Bible, 2 Kings, 3.19, 3.25, 17.13, 20.20 (8th cent. BCE - 5th cent. BCE)

3.19. וְהִכִּיתֶם כָּל־עִיר מִבְצָר וְכָל־עִיר מִבְחוֹר וְכָל־עֵץ טוֹב תַּפִּילוּ וְכָל־מַעְיְנֵי־מַיִם תִּסְתֹּמוּ וְכֹל הַחֶלְקָה הַטּוֹבָה תַּכְאִבוּ בָּאֲבָנִים׃ 3.25. וְהֶעָרִים יַהֲרֹסוּ וְכָל־חֶלְקָה טוֹבָה יַשְׁלִיכוּ אִישׁ־אַבְנוֹ וּמִלְאוּהָ וְכָל־מַעְיַן־מַיִם יִסְתֹּמוּ וְכָל־עֵץ־טוֹב יַפִּילוּ עַד־הִשְׁאִיר אֲבָנֶיהָ בַּקִּיר חֲרָשֶׂת וַיָּסֹבּוּ הַקַּלָּעִים וַיַּכּוּהָ׃ 17.13. וַיָּעַד יְהוָה בְּיִשְׂרָאֵל וּבִיהוּדָה בְּיַד כָּל־נביאו [נְבִיאֵי] כָל־חֹזֶה לֵאמֹר שֻׁבוּ מִדַּרְכֵיכֶם הָרָעִים וְשִׁמְרוּ מִצְוֺתַי חֻקּוֹתַי כְּכָל־הַתּוֹרָה אֲשֶׁר צִוִּיתִי אֶת־אֲבֹתֵיכֶם וַאֲשֶׁר שָׁלַחְתִּי אֲלֵיכֶם בְּיַד עֲבָדַי הַנְּבִיאִים׃ 3.19. And ye shall smite every fortified city, and every choice city, and shall fell every good tree, and stop all fountains of water, and mar every good piece of land with stones.’" 3.25. And they beat down the cities; and on every good piece of land they cast every man his stone, and filled it; and they stopped all the fountains of water, and felled all the good trees; until there was left only Kir-hareseth with the stones of the wall thereof; so the slingers encompassed it, and smote it." 17.13. yet the LORD forewarned Israel, and Judah, by the hand of every prophet, and of every seer, saying: ‘Turn ye from your evil ways, and keep My commandments and My statutes, according to all the law which I commanded your fathers, and which I sent to you by the hand of My servants the prophets’;" 20.20. Now the rest of the acts of Hezekiah, and all his might, and how he made the pool, and the conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah?"
11. Hebrew Bible, 2 Samuel, 12.26-12.27 (8th cent. BCE - 5th cent. BCE)

12.26. וַיִּלָּחֶם יוֹאָב בְּרַבַּת בְּנֵי עַמּוֹן וַיִּלְכֹּד אֶת־עִיר הַמְּלוּכָה׃ 12.27. וַיִּשְׁלַח יוֹאָב מַלְאָכִים אֶל־דָּוִד וַיֹּאמֶר נִלְחַמְתִּי בְרַבָּה גַּם־לָכַדְתִּי אֶת־עִיר הַמָּיִם׃ 12.26. And Yo᾽av fought against Rabba of the children of ῾Ammon, and took the royal city." 12.27. And Yo᾽av sent messengers to David, and said, I have fought against Rabba, and have taken the water town."
12. Hebrew Bible, Amos, 3.7 (8th cent. BCE - 6th cent. BCE)

3.7. כִּי לֹא יַעֲשֶׂה אֲדֹנָי יְהוִה דָּבָר כִּי אִם־גָּלָה סוֹדוֹ אֶל־עֲבָדָיו הַנְּבִיאִים׃ 3.7. For the Lord GOD will do nothing, But He revealeth His counsel unto His servants the prophets."
13. Hebrew Bible, Isaiah, 6.8 (8th cent. BCE - 5th cent. BCE)

6.8. וָאֶשְׁמַע אֶת־קוֹל אֲדֹנָי אֹמֵר אֶת־מִי אֶשְׁלַח וּמִי יֵלֶךְ־לָנוּ וָאֹמַר הִנְנִי שְׁלָחֵנִי׃ 6.8. And I heard the voice of the Lord, saying: Whom shall I send, And who will go for us? Then I said: ‘Here am I; send me.’"
14. Hebrew Bible, Jeremiah, 7.25, 25.4, 26.5, 29.19 (8th cent. BCE - 5th cent. BCE)

7.25. לְמִן־הַיּוֹם אֲשֶׁר יָצְאוּ אֲבוֹתֵיכֶם מֵאֶרֶץ מִצְרַיִם עַד הַיּוֹם הַזֶּה וָאֶשְׁלַח אֲלֵיכֶם אֶת־כָּל־עֲבָדַי הַנְּבִיאִים יוֹם הַשְׁכֵּם וְשָׁלֹחַ׃ 25.4. וְשָׁלַח יְהוָה אֲלֵיכֶם אֶת־כָּל־עֲבָדָיו הַנְּבִאִים הַשְׁכֵּם וְשָׁלֹחַ וְלֹא שְׁמַעְתֶּם וְלֹא־הִטִּיתֶם אֶת־אָזְנְכֶם לִשְׁמֹעַ׃ 26.5. לִשְׁמֹעַ עַל־דִּבְרֵי עֲבָדַי הַנְּבִאִים אֲשֶׁר אָנֹכִי שֹׁלֵחַ אֲלֵיכֶם וְהַשְׁכֵּם וְשָׁלֹחַ וְלֹא שְׁמַעְתֶּם׃ 29.19. תַּחַת אֲשֶׁר־לֹא־שָׁמְעוּ אֶל־דְּבָרַי נְאֻם־יְהוָה אֲשֶׁר שָׁלַחְתִּי אֲלֵיהֶם אֶת־עֲבָדַי הַנְּבִאִים הַשְׁכֵּם וְשָׁלֹחַ וְלֹא שְׁמַעְתֶּם נְאֻם־יְהוָה׃ 7.25. even since the day that your fathers came forth out of the land of Egypt unto this day; and though I have sent unto you all My servants the prophets, sending them daily betimes and often," 25.4. And the LORD hath sent unto you all His servants the prophets, sending them betimes and often—but ye have not hearkened, nor inclined your ear to hear—" 26.5. to hearken to the words of My servants the prophets, whom I send unto you, even sending them betimes and often, but ye have not hearkened;" 29.19. because they have not hearkened to My words, saith the LORD, wherewith I sent unto them My servants the prophets, sending them betimes and often; but ye would not hear, saith the LORD."
15. Hebrew Bible, Judges, 1.24-1.26, 2.8, 6.14 (8th cent. BCE - 5th cent. BCE)

1.24. וַיִּרְאוּ הַשֹּׁמְרִים אִישׁ יוֹצֵא מִן־הָעִיר וַיֹּאמְרוּ לוֹ הַרְאֵנוּ נָא אֶת־מְבוֹא הָעִיר וְעָשִׂינוּ עִמְּךָ חָסֶד׃ 1.25. וַיַּרְאֵם אֶת־מְבוֹא הָעִיר וַיַּכּוּ אֶת־הָעִיר לְפִי־חָרֶב וְאֶת־הָאִישׁ וְאֶת־כָּל־מִשְׁפַּחְתּוֹ שִׁלֵּחוּ׃ 1.26. וַיֵּלֶךְ הָאִישׁ אֶרֶץ הַחִתִּים וַיִּבֶן עִיר וַיִּקְרָא שְׁמָהּ לוּז הוּא שְׁמָהּ עַד הַיּוֹם הַזֶּה׃ 2.8. וַיָּמָת יְהוֹשֻׁעַ בִּן־נוּן עֶבֶד יְהוָה בֶּן־מֵאָה וָעֶשֶׂר שָׁנִים׃ 6.14. וַיִּפֶן אֵלָיו יְהוָה וַיֹּאמֶר לֵךְ בְּכֹחֲךָ זֶה וְהוֹשַׁעְתָּ אֶת־יִשְׂרָאֵל מִכַּף מִדְיָן הֲלֹא שְׁלַחְתִּיךָ׃ 1.24. And the scouts saw a man come out of the city, and they said to him, Show us, we pray thee, the entrance into the city, and we will deal kindly with thee." 1.25. And when he showed them the entrance to the city, they smote the city with the edge of the sword; but they let the man and all his family go free." 1.26. And the man went into the land of the Ĥittim, and built a city, and called its name Luz: which is its name to this day." 2.8. And Yehoshua the son of Nun, the servant of the Lord, died, being a hundred and ten years old." 6.14. And the Lord turned to him, and said, Go in this thy might, and thou shalt save Yisra᾽el from the hand of Midyan: have not I sent thee?"
16. Hebrew Bible, Ezekiel, 34.23-34.24 (6th cent. BCE - 5th cent. BCE)

34.23. וַהֲקִמֹתִי עֲלֵיהֶם רֹעֶה אֶחָד וְרָעָה אֶתְהֶן אֵת עַבְדִּי דָוִיד הוּא יִרְעֶה אֹתָם וְהוּא־יִהְיֶה לָהֶן לְרֹעֶה׃ 34.24. וַאֲנִי יְהוָה אֶהְיֶה לָהֶם לֵאלֹהִים וְעַבְדִּי דָוִד נָשִׂיא בְתוֹכָם אֲנִי יְהוָה דִּבַּרְתִּי׃ 34.23. And I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd." 34.24. And I the LORD will be their God, and My servant David prince among them; I the LORD have spoken."
17. Hebrew Bible, Ezra, 9.11 (5th cent. BCE - 4th cent. BCE)

9.11. אֲשֶׁר צִוִּיתָ בְּיַד עֲבָדֶיךָ הַנְּבִיאִים לֵאמֹר הָאָרֶץ אֲשֶׁר אַתֶּם בָּאִים לְרִשְׁתָּהּ אֶרֶץ נִדָּה הִיא בְּנִדַּת עַמֵּי הָאֲרָצוֹת בְּתוֹעֲבֹתֵיהֶם אֲשֶׁר מִלְאוּהָ מִפֶּה אֶל־פֶּה בְּטֻמְאָתָם׃ 9.11. which Thou hast commanded by Thy servants the prophets, saying: The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, wherewith they have filled it from one end to another with their filthiness."
18. Hebrew Bible, Zechariah, 1.6 (5th cent. BCE - 4th cent. BCE)

1.6. אַךְ דְּבָרַי וְחֻקַּי אֲשֶׁר צִוִּיתִי אֶת־עֲבָדַי הַנְּבִיאִים הֲלוֹא הִשִּׂיגוּ אֲבֹתֵיכֶם וַיָּשׁוּבוּ וַיֹּאמְרוּ כַּאֲשֶׁר זָמַם יְהוָה צְבָאוֹת לַעֲשׂוֹת לָנוּ כִּדְרָכֵינוּ וּכְמַעֲלָלֵינוּ כֵּן עָשָׂה אִתָּנוּ׃ 1.6. But My words and My statutes, which I commanded My servants the prophets, did they not overtake your fathers? so that they turned and said: Like as the LORD of hosts purposed to do unto us, according to our ways, and according to our doings, so hath He dealt with us.’"
19. Herodotus, Histories, 1.84, 1.214, 7.213-7.214, 7.216 (5th cent. BCE - 5th cent. BCE)

1.84. This is how Sardis was taken. When Croesus had been besieged for fourteen days, Cyrus sent horsemen around in his army to promise to reward whoever first mounted the wall. ,After this the army made an assault, but with no success. Then, when all the others were stopped, a certain Mardian called Hyroeades attempted to mount by a part of the acropolis where no guard had been set, since no one feared that it could be taken by an attack made here. ,For here the height on which the acropolis stood is sheer and unlikely to be assaulted; this was the only place where Meles the former king of Sardis had not carried the lion which his concubine had borne him, the Telmessians having declared that if this lion were carried around the walls, Sardis could never be taken. Meles then carried the lion around the rest of the wall of the acropolis where it could be assaulted, but neglected this place, because the height was sheer and defied attack. It is on the side of the city which faces towards Tmolus. ,The day before, then, Hyroeades, this Mardian, had seen one of the Lydians come down by this part of the acropolis after a helmet that had fallen down, and fetch it; he took note of this and considered it. ,And now he climbed up himself, and other Persians after him. Many ascended, and thus Sardis was taken and all the city sacked. 1.214. Such was the end of Spargapises. Tomyris, when Cyrus would not listen to her, collected all her forces and engaged him. This fight I judge to have been the fiercest ever fought by men that were not Greek; and indeed I have learned that this was so. ,For first (it is said) they shot arrows at each other from a distance; then, when their arrows were all spent, they rushed at each other and fought with their spears and swords; and for a long time they stood fighting and neither would give ground; but at last the Massagetae got the upper hand. ,The greater part of the Persian army was destroyed there on the spot, and Cyrus himself fell there, after having reigned for one year short of thirty years. ,Tomyris filled a skin with human blood, and searched among the Persian dead for Cyrus' body; and when she found it, she pushed his head into the skin, and insulted the dead man in these words: ,“Though I am alive and have defeated you in battle, you have destroyed me, taking my son by guile; but just as I threatened, I give you your fill of blood.” Many stories are told of Cyrus' death; this, that I have told, is the most credible. 7.213. The king was at a loss as to how to deal with the present difficulty. Epialtes son of Eurydemus, a Malian, thinking he would get a great reward from the king, came to speak with him and told him of the path leading over the mountain to Thermopylae. In so doing he caused the destruction of the Hellenes remaining there. ,Later he fled into Thessaly in fear of the Lacedaemonians, and while he was in exile, a price was put on his head by the Pylagori when the Amphictyons assembled at Pylae. Still later he returned from exile to Anticyra and was killed by Athenades, a Trachinian. ,Athenades slew Epialtes for a different reason, which I will tell later in my history, but he was given no less honor by the Lacedaemonians. It was in this way, then, that Epialtes was later killed. 7.214. There is another story told, namely that Onetes son of Phanagoras, a Carystian, and Corydallus of Anticyra are the ones who gave the king this information and guided the Persians around the mountain, but I find it totally incredible. ,One must judge by the fact that the Pylagori set a price not on Onetes and Corydallus but on Epialtes the Trachinian, and I suppose they had exact knowledge; furthermore, we know that Epialtes was banished on this charge. ,Onetes might have known the path, although he was not a Malian, if he had often come to that country, but Epialtes was the one who guided them along the path around the mountain. It is he whom I put on record as guilty. 7.216. The course of the path is as follows: it begins at the river Asopus as it flows through the ravine, and this mountain and the path have the same name, Anopaea. This Anopaea stretches along the ridge of the mountain and ends at Alpenus, the Locrian city nearest to Malis, near the rock called Blackbuttock and the seats of the Cercopes, where it is narrowest.
20. Xenophon, The Persian Expedition, 4.3.8-4.3.13 (5th cent. BCE - 4th cent. BCE)

4.3.8. That day and night, accordingly, they remained there, in great perplexity. But Xenophon had a dream; he thought that he was bound in fetters, but that the fetters fell off from him of their own accord, so that he was released and could take as long steps διαβαίνειν, which also means to cross a river (see above). Here lay the good omen of the dream. as he pleased. When dawn came, he went to Cheirisophus, told him he had hopes that all would be well, and related to him his dream. 4.3.9. Cheirisophus was pleased, and as soon as day began to break, all the generals were at hand and proceeded to offer sacrifices. And with the very first victim the omens were favourable. Then the generals and captains withdrew from the sacrifice and gave orders to the troops to get their breakfasts. 4.3.10. While Xenophon was breakfasting, two young men came running up to him; for all knew that they might go to him whether he was breakfasting or dining, and that if he were asleep, they might awaken him and tell him whatever they might have to tell that concerned the war. 4.3.11. In the present case the young men reported that they had happened to be gathering dry sticks for the purpose of making a fire, and that while so occupied they had descried across the river, among some rocks that reached down to the very edge of the river, an old man and a woman and some little girls putting away what looked like bags of clothes in a cavernous rock. 4.3.12. When they saw this proceeding, they said, they made up their minds that it was safe for them to cross, for this was a place that was not accesible to the enemy’s cavalry. They accordingly stripped, keeping only their daggers, and started across naked, supposing that they would have to swim; but they went on and got across without wetting themselves up to the middle; once on the other side, they took the clothes and came back again. 4.3.13. Upon hearing this report Xenopohon immediately proceeded to pour a libation himself, and directed his attendants to fill a cup for the young men and to pray to the gods who had revealed the dream and the ford, to bring to fulfilment the other blessings also. Especially a safe crossing and a safe return to Greece . The libation accomplished, he at once led the young men to Cheirisophus, and they repeated their story to him.
21. Dead Sea Scrolls, Community Rule, 1.3 (2nd cent. BCE - 1st cent. CE)

22. Dead Sea Scrolls, Hodayot, 13.15 (2nd cent. BCE - 1st cent. CE)

23. Dead Sea Scrolls, Hodayot, 13.15 (2nd cent. BCE - 1st cent. CE)

24. Hebrew Bible, Daniel, 9.6 (2nd cent. BCE - 2nd cent. BCE)

9.6. וְלֹא שָׁמַעְנוּ אֶל־עֲבָדֶיךָ הַנְּבִיאִים אֲשֶׁר דִּבְּרוּ בְּשִׁמְךָ אֶל־מְלָכֵינוּ שָׂרֵינוּ וַאֲבֹתֵינוּ וְאֶל כָּל־עַם הָאָרֶץ׃ 9.6. neither have we hearkened unto Thy servants the prophets, that spoke in Thy name to our kings, our princes, and our fathers, and to all the people of the land."
25. Septuagint, Judith, 3.8, 5.3, 5.5, 5.8, 7.18-7.19, 7.25-7.31, 8.8, 8.11, 8.20, 8.30-8.33, 10.2, 10.5, 10.12-10.13, 11.5, 11.7, 12.4-12.5, 12.7-12.9, 12.15, 13.9, 13.17, 14.1, 15.1, 16.23 (2nd cent. BCE - 0th cent. CE)

3.8. And he demolished all their shrines and cut down their sacred groves; for it had been given to him to destroy all the gods of the land, so that all nations should worship Nebuchadnezzar only, and all their tongues and tribes should call upon him as god. 5.3. and said to them, "Tell me, you Canaanites, what people is this that lives in the hill country? What cities do they inhabit? How large is their army, and in what does their power or strength consist? Who rules over them as king, leading their army? 5.5. Then Achior, the leader of all the Ammonites, said to him, "Let my lord now hear a word from the mouth of your servant, and I will tell you the truth about this people that dwells in the nearby mountain district. No falsehood shall come from your servant's mouth. 5.8. For they had left the ways of their ancestors, and they worshiped the God of heaven, the God they had come to know; hence they drove them out from the presence of their gods; and they fled to Mesopotamia, and lived there for a long time. 7.18. And the sons of Esau and the sons of Ammon went up and encamped in the hill country opposite Dothan; and they sent some of their men toward the south and the east, toward Acraba, which is near Chusi beside the brook Mochmur. The rest of the Assyrian army encamped in the plain, and covered the whole face of the land, and their tents and supply trains spread out in great number, and they formed a vast multitude. 7.19. The people of Israel cried out to the Lord their God, for their courage failed, because all their enemies had surrounded them and there was no way of escape from them. 7.25. For now we have no one to help us; God has sold us into their hands, to strew us on the ground before them with thirst and utter destruction. 7.26. Now call them in and surrender the whole city to the army of Holofernes and to all his forces, to be plundered. 7.27. For it would be better for us to be captured by them; for we will be slaves, but our lives will be spared, and we shall not witness the death of our babes before our eyes, or see our wives and children draw their last breath. 7.28. We call to witness against you heaven and earth and our God, the Lord of our fathers, who punishes us according to our sins and the sins of our fathers. Let him not do this day the things which we have described! 7.29. Then great and general lamentation arose throughout the assembly, and they cried out to the Lord God with a loud voice. 7.30. And Uzziah said to them, "Have courage, my brothers! Let us hold out for five more days; by that time the Lord our God will restore to us his mercy, for he will not forsake us utterly. 7.31. But if these days pass by, and no help comes for us, I will do what you say. 8.8. No one spoke ill of her, for she feared God with great devotion. 8.11. They came to her, and she said to them, "Listen to me, rulers of the people of Bethulia! What you have said to the people today is not right; you have even sworn and pronounced this oath between God and you, promising to surrender the city to our enemies unless the Lord turns and helps us within so many days. 8.20. But we know no other god but him, and therefore we hope that he will not disdain us or any of our nation. 8.30. But the people were very thirsty, and they compelled us to do for them what we have promised, and made us take an oath which we cannot break. 8.31. So pray for us, since you are a devout woman, and the Lord will send us rain to fill our cisterns and we will no longer be faint. 8.32. Judith said to them, "Listen to me. I am about to do a thing which will go down through all generations of our descendants. 8.33. Stand at the city gate tonight, and I will go out with my maid; and within the days after which you have promised to surrender the city to our enemies, the Lord will deliver Israel by my hand. 10.2. she rose from where she lay prostrate and called her maid and went down into the house where she lived on sabbaths and on her feast days; 10.5. And she gave her maid a bottle of wine and a flask of oil, and filled a bag with parched grain and a cake of dried fruit and fine bread; and she wrapped up all her vessels and gave them to her to carry. 10.12. and took her into custody, and asked her, "To what people do you belong, and where are you coming from, and where are you going?" She replied, "I am a daughter of the Hebrews, but I am fleeing from them, for they are about to be handed over to you to be devoured. 10.13. I am on my way to the presence of Holofernes the commander of your army, to give him a true report; and I will show him a way by which he can go and capture all the hill country without losing one of his men, captured or slain. 11.5. Judith replied to him, "Accept the words of your servant, and let your maidservant speak in your presence, and I will tell nothing false to my lord this night. 11.7. Nebuchadnezzar the king of the whole earth lives, and as his power endures, who had sent you to direct every living soul, not only do men serve him because of you, but also the beasts of the field and the cattle and the birds of the air will live by your power under Nebuchadnezzar and all his house. 12.4. Judith replied, "As your soul lives, my lord, your servant will not use up the things I have with me before the Lord carries out by my hand what he has determined to do. 12.5. Then the servants of Holofernes brought her into the tent, and she slept until midnight. Along toward the morning watch she arose 12.7. So Holofernes commanded his guards not to hinder her. And she remained in the camp for three days, and went out each night to the valley of Bethulia, and bathed at the spring in the camp. 12.8. When she came up from the spring she prayed the Lord God of Israel to direct her way for the raising up of her people. 12.9. So she returned clean and stayed in the tent until she ate her food toward evening. 12.15. So she got up and arrayed herself in all her woman's finery, and her maid went and spread on the ground for her before Holofernes the soft fleeces which she had received from Bagoas for her daily use, so that she might recline on them when she ate. 13.9. Then she tumbled his body off the bed and pulled down the canopy from the posts; after a moment she went out, and gave Holofernes' head to her maid 13.17. All the people were greatly astonished, and bowed down and worshiped God, and said with one accord, "Blessed art thou, our God, who hast brought into contempt this day the enemies of thy people. 14.1. Then Judith said to them, "Listen to me, my brethren, and take this head and hang it upon the parapet of your wall. 15.1. When the men in the tents heard it, they were amazed at what had happened. 16.23. She became more and more famous, and grew old in her husband's house, until she was one hundred and five years old. She set her maid free. She died in Bethulia, and they buried her in the cave of her husband Manasseh
26. Septuagint, 4 Maccabees, 16.12 (2nd cent. BCE - 2nd cent. BCE)

16.12. Yet the sacred and God-fearing mother did not wail with such a lament for any of them, nor did she dissuade any of them from dying, nor did she grieve as they were dying
27. Anon., Sibylline Oracles, 3.591-3.593 (1st cent. BCE - 5th cent. CE)

3.591. But when from Italy shall come a man 3.592. A spoiler, then, Laodicea, thou 3.593. Beautiful city of the Carian
28. Anon., Didache, 9.1 (1st cent. CE - 2nd cent. CE)

29. Josephus Flavius, Jewish Antiquities, 5.199, 5.227, 12.106, 15.418-15.419 (1st cent. CE - 1st cent. CE)

5.199. for this Jabin came out of Hazor, a city that was situate over the lake Semechonitis, and had in pay three hundred thousand footmen, and ten thousand horsemen, with no fewer than three thousand chariots. Sisera was the commander of all his army, and was the principal person in the king’s favor. He so sorely beat the Israelites when they fought with him, that he ordered them to pay tribute. 5.227. And as the report of Gideon’s victory came to the Israelites, they took their weapons and pursued their enemies, and overtook them in a certain valley encompassed with torrents, a place which these could not get over; so they encompassed them, and slew them all, with their kings, Oreb and Zeeb. 12.106. But in the morning they came to the court and saluted Ptolemy, and then went away to their former place, where, when they had washed their hands, and purified themselves, they betook themselves to the interpretation of the laws. 15.418. Now this inner enclosure had on its southern and northern quarters three gates [equally] distant one from another; but on the east quarter, towards the sun-rising, there was one large gate, through which such as were pure came in, together with their wives; 15.419. but the temple further inward in that gate was not allowed to the women; but still more inward was there a third [court of the] temple, whereinto it was not lawful for any but the priests alone to enter. The temple itself was within this; and before that temple was the altar, upon which we offer our sacrifices and burnt-offerings to God.
30. Josephus Flavius, Against Apion, 2.103 (1st cent. CE - 1st cent. CE)

2.103. for it had four several courts, encompassed with cloisters round about, every one of which had by our law a peculiar degree of separation from the rest. Into the first court every body was allowed to go, even foreigners; and none but women, during their courses, were prohibited to pass through it;
31. Mishnah, Avot, 1.3 (1st cent. CE - 3rd cent. CE)

1.3. Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you."
32. Mishnah, Kelim, 1.8-1.9 (1st cent. CE - 3rd cent. CE)

1.8. The area within the wall [of Jerusalem] is holier, for it is there that lesser holy things and second tithe may be eaten. The Temple Mount is holier, for zavim, zavot, menstruants and women after childbirth may not enter it. The chel is holier, for neither non-Jews nor one who contracted corpse impurity may enter it. The court of women is holier, for a tevul yom may not enter it, though he is not obligated a hatat for doing so. The court of the Israelites is holier, for a man who has not yet offered his obligatory sacrifices may not enter it, and if he enters he is liable for a hatat. The court of the priests is holier, for Israelites may not enter it except when they are required to do so: for laying on of the hands, slaying or waving." 1.9. The area between the porch (ulam) and the altar is holier, for [priests] who have blemishes or unkempt hair may not enter it. The Hekhal is holier, for no one whose hands or feet are unwashed may enter it. The Holy of Holies is holier, for only the high priest, on Yom Kippur, at the time of the service, may enter it. Rabbi Yose said: in five respects the area between the porch and the altar is equal to the Hekhal, for those afflicted with blemishes or with a wild growth of hair, or who have drunk wine or whose hands or feet are unwashed may not enter there, and the people must keep away from the area between the porch and the altar when the incense is being burned."
33. New Testament, Acts, 4.29, 16.17 (1st cent. CE - 2nd cent. CE)

4.29. Now, Lord, look at their threats, and grant to your servants to speak your word with all boldness 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation!
34. New Testament, Apocalypse, 10.7 (1st cent. CE - 1st cent. CE)

10.7. but in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as he declared to his servants, the prophets.
35. New Testament, James, 1.1 (1st cent. CE - 1st cent. CE)

1.1. James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings.
36. New Testament, Philemon, 10 (1st cent. CE - 1st cent. CE)

37. New Testament, Luke, 1.38 (1st cent. CE - 1st cent. CE)

1.38. Mary said, "Behold, the handmaid of the Lord; be it to me according to your word."The angel departed from her.
38. New Testament, Mark, 7.1-7.23 (1st cent. CE - 1st cent. CE)

7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.2. Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. 7.3. (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. 7.4. They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) 7.5. The Pharisees and the scribes asked him, "Why don't your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands? 7.6. He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, 'This people honors me with their lips, But their heart is far from me. 7.7. But in vain do they worship me, Teaching as doctrines the commandments of men.' 7.8. For you set aside the commandment of God, and hold tightly to the tradition of men -- the washing of pitchers and cups, and you do many other such things. 7.9. He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. 7.10. For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' 7.11. But you say, 'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"' 7.12. then you no longer allow him to do anything for his father or his mother 7.13. making void the word of God by your tradition, which you have handed down. You do many things like this. 7.14. He called all the multitude to himself, and said to them, "Hear me, all of you, and understand. 7.15. There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. 7.16. If anyone has ears to hear, let him hear! 7.17. When he had entered into a house away from the multitude, his disciples asked him about the parable. 7.18. He said to them, "Are you thus without understanding also? Don't you perceive that whatever goes into the man from outside can't defile him 7.19. because it doesn't go into his heart, but into his stomach, then into the latrine, thus making all foods clean? 7.20. He said, "That which proceeds out of the man, that defiles the man. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.23. All these evil things come from within, and defile the man.
39. Ps.-Philo, Biblical Antiquities, 20.2 (1st cent. CE - 2nd cent. CE)

40. Anon., The Acts of John, 81, 108 (2nd cent. CE - 3rd cent. CE)

108. And when he had spoken this unto them, he prayed thus: O Jesu who hast woven this crown with thy weaving, who hast joined together these many blossoms into the unfading flower of thy cormtece, who hast sown in them these words: thou only tender of thy servants, and physician who healest freely: only doer of good and despiser of none, only merciful and lover of men, only saviour and righteous, only seer of all, who art in all and everywhere present and containing all things and filling all things: Christ Jesu, God, Lord, that with thy gifts and thy mercy shelterest them that trust in thee, that knowest clearly the wiles and the assaults of him that is everywhere our adversary, which he deviseth against us: do thou only, O Lord, succour thy servants by thy visitation. Even so, Lord.
41. Anon., Sifre Deuteronomy, 27 (2nd cent. CE - 4th cent. CE)

42. Anon., Sifre Numbers, 1 (2nd cent. CE - 4th cent. CE)

43. Anon., Acts of John, 81, 108 (2nd cent. CE - 3rd cent. CE)

108. And when he had spoken this unto them, he prayed thus: O Jesu who hast woven this crown with thy weaving, who hast joined together these many blossoms into the unfading flower of thy cormtece, who hast sown in them these words: thou only tender of thy servants, and physician who healest freely: only doer of good and despiser of none, only merciful and lover of men, only saviour and righteous, only seer of all, who art in all and everywhere present and containing all things and filling all things: Christ Jesu, God, Lord, that with thy gifts and thy mercy shelterest them that trust in thee, that knowest clearly the wiles and the assaults of him that is everywhere our adversary, which he deviseth against us: do thou only, O Lord, succour thy servants by thy visitation. Even so, Lord.
44. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)

52b. והא מתניתין דגזל דידה וקאמר רב אינה מקודשת לא קשיא הא דשדיך הא דלא שדיך,ההיא איתתא דהוה קא משיא כרעא במשיכלא דמיא אתא ההוא גברא חטף זוזי מחבריה ושדא לה אמר לה מיקדשת לי אתא ההוא גברא לקמיה דרבא אמר לית דחש להא דר' שמעון דאמר סתם גזילה יאוש בעלים הוי,ההוא אריסא דקדיש במוזא דשמכי אתא לקמיה דרבא אמר ליה מאן אחלך והני מילי במוזא אבל כישא מצי אמר ליה אנא שקלי כישא שקיל את כישא כישא כי כישא,ההוא סרסיא דקדיש בפרומא דשיכרא אתא מריה דשיכרא אשכחיה אמר ליה אמאי לא תיתיב מהאי חריפא אתא לקמיה דרבא אמר לא אמרו כלך אצל יפות אלא לענין תרומה בלבד,דתניא כיצד אמרו תורם שלא מדעת תרומתו תרומה הרי שירד לתוך שדה חבירו וליקט ותרם שלא ברשות אם חושש משום גזל אין תרומתו תרומה ואם לאו תרומתו תרומה,ומנין היה יודע אם חושש משום גזל אם לאו הרי שבא בעל הבית ומצאו ואמר לו כלך אצל יפות אם נמצאו יפות מהם תרומתו תרומה ואם לאו אין תרומתו תרומה היו הבעלים מלקטים ומוסיפים בין כך ובין כך תרומתו תרומה,אבל הכא משום כיסופא הוא דעבד ואינה מקודשת, big strongמתני׳ /strong /big המקדש בחלקו בין קדשי קדשים בין קדשים קלים אינה מקודשת במעשר שני בין שוגג בין מזיד לא קידש דברי רבי מאיר רבי יהודה אומר בשוגג לא קידש במזיד קידש,ובהקדש במזיד קידש ובשוגג לא קידש דברי ר' מאיר רבי יהודה אומר בשוגג קידש במזיד לא קידש, big strongגמ׳ /strong /big נימא מתניתין דלא כרבי יוסי הגלילי דתניא (ויקרא ה, כא) ומעלה מעל בה' לרבות קדשים קלים שהן ממונו דברי ר' יוסי הגלילי,אפי' תימא ר' יוסי הגלילי כי קאמר ר' יוסי הגלילי מחיים אבל לאחר שחיטה לא מאי טעמא כי קא זכו משלחן גבוה קא זכו,דיקא נמי דקתני המקדש בחלקו בין קדשי קדשים ובין קדשים קלים לא קידש ש"מ,תנו רבנן לאחר פטירתו של ר' מאיר אמר להם רבי יהודה לתלמידיו אל יכנסו תלמידי רבי מאיר לכאן מפני שקנתרנים הם ולא ללמוד תורה הם באים אלא לקפחני בהלכות הם באים דחק סומכוס ונכנס אמר להם כך שנה לי ר' מאיר המקדש בחלקו בין קדשי קדשים ובין קדשים קלים לא קידש,כעס ר' יהודה עליהם אמר להם לא כך אמרתי לכם אל יכנסו מתלמידי ר"מ לכאן מפני שקנתרנים הם ולא ללמוד תורה הם באים אלא לקפחני בהלכות הם באים וכי אשה בעזרה מנין,אמר ר' יוסי יאמרו מאיר שכב יהודה כעס יוסי שתק דברי תורה מה תהא עליה וכי אין אדם עשוי לקבל קידושין לבתו בעזרה ואין אשה עשויה לעשות לה שליח לקבל קידושיה בעזרה ועוד דחקה ונכנסה מאי,תניא ר' יהודה אומר מקודשת ר' יוסי אומר אינה מקודשת אמר ר' יוחנן שניהם מקרא אחד דרשו (במדבר יח, ט) וזה יהיה לך מקדש הקדשים מן האש ר' יהודה סבר לך ולכל צרכיך ור' יוסי סבר כאש מה אש לאכילה אף הוא נמי לאכילה,אמר ר' יוחנן 52b. The Gemara questions this analysis: bButdoesn’t bthe mishnadeal bwitha case where the bstolen itemis bhers, andyet bRav says she is not betrothed.The Gemara answers: This is bnot difficult; thiscase, in the ibaraita /i, is referring to a situation bwhere he had arrangedto betroth her beforehand, which indicates that she has released him from his obligation to return it, but bthatcase, in the mishna, is referring to a situation bwhere he had not arrangedhis marriage with her, so it is stolen property and she is not betrothed.,The Gemara relates: There was ba certain woman who was washing her feet in a vessel of water. A certain man camealong, bgrabbeda few bdinars from anotherperson, band threwthem bto her,and bsaid to her: You are betrothed to me. That mansubsequently bcame before Rava,to inquire as to the status of the woman. Rava bsaid: There is notanyone bwho is concerned for thisopinion bof Rabbi Shimon, who said:In ban ordinarycase of brobberythe bowner has despairedof recovering the stolen item, and it belongs to the robber. Rather, the assumption is that the owner has not despaired of recovering the stolen item. In this case, since the stolen dinars do not belong to the man, his betrothal is of no effect.,The Gemara relates another incident: The was ba certain sharecropper who betrotheda woman bwith a handful [ ibemoza /i] of onions [ ideshamkhei /i]taken from the field where he worked. bHe came before Ravato ask about the status of the woman. Rava bsaid to him: Who relinquishedthese onions bto you?Since the owner did not allow you to take them, they are stolen property, and the woman is not betrothed. The Gemara comments: bAnd this matter appliesonly bto a handful, butif he took ba bundleof onions and betrothed a woman with them, the sharecropper bcan say tothe owner: bI took a bundle, you take a bundle; one bundle foranother bbundle.Since in any case they divide the crop between them, it is not considered theft.,The Gemara relates another incident: There was ba certain brewer [ isarseya /i]who was making date beer for someone, bwho betrotheda woman bwith sediment [ ibifruma /i] from the beer. The owner of the beer cameand bfound him.The owner bsaid to him: Why don’t you giveher the betrothal bfrom this,the bsharpsediments that are of better quality than the kind you chose? The brewer bcame before Ravato ask whether the owner’s comment indicated that he had relinquished his rights to the sediment, which would mean the woman is betrothed. Rava bsaidto him: The Sages bsaidthat if the owner discovers that someone has taken something of his without permission and says: bGo toand take btheitem of bbetterquality, that it is a sign he agrees with the man’s action bonly with regard to iterumaalone,and you did not have the right to use the sediment.,The Gemara explains the previous statement: bAs it is taughtin a ibaraita( iTosefta /i, iTerumot1:5): bWhen did they saythat in the case where bone separates iterumawithoutthe owner’s bconsent, his iterumaisconsidered iteruma /i?The ibaraitaclarifies: In a case where bthere wassomeone bwho entered another’s field and gatheredproduce from it, band separated iterumawithoutthe owner’s bpermission, ifthe owner is bconcerned abouthis actions and view it bas robbery, his iterumais not iteruma /i, but ifhe is bnotconcerned, bhis iterumais iteruma /i. /b,The ibaraitacontinues: bAnd from where wouldthe gatherer bknow whetherhe should be bconcernedthat the owner objects and views it bas robbery or not?If bthe owner came and found himseparating iteruma band said to him: Go totake btheproduce of bbetterquality and separate iterumafrom that, then bifproduce of bbetterquality bthanthe produce he had separated bis found, his iterumaisconsidered iteruma /i,since the owner is assumed to have been sincere and pleased that the other has separated iterumafrom his produce. bBut if not, his iterumais not iteruma /i,as it may be assumed that the owner was angry at him and was speaking sarcastically. The ibaraitaadds: If bthe owners were gathering and addingto the iterumahe had separated, indicating that they agree to his act of separation, beither way,whether or not better-quality produce was found, bhis iterumaisconsidered iteruma /i. /b,Rava concludes the explanation of his ruling: This ihalakhaapplies only to iteruma /i, which is a mitzva that the owner must in any case perform. bBut here,in the case of the brewer who betrothed a woman with sediment from the beer, the owner bacts because of embarrassment,and while he does not feel comfortable protesting, he did not in fact relinquish his rights to the sediment, band she is not betrothed. /b, strongMISHNA: /strong With regard to a priest bwho betrothsa woman bwith his portionof offerings, bwhetherhe did so with bofferings of the most sacred orderor bwhetherhe did so with bofferings of lesser sanctity, she is not betrothed.One who betroths a woman bwith second tithe, whether unwittinglyor bintentionally, has not betrothedher; this is bthe statement of Rabbi Meir. Rabbi Yehuda says:If he did so bunwittingly he has not betrothedher, but if he did so bintentionally he has betrothedher., bAndwith regard to one who betroths a woman bwith consecratedproperty belonging to the Temple treasury, if he does so bintentionally he has betrothedher, bandif he does so bunwittingly he has not betrothedher; this is bthe statement of Rabbi Meir. Rabbi Yehuda saysthe opposite: If he does so bunwittingly he has betrothedher, but if he does so bintentionally he has not betrothedher., strongGEMARA: /strong The Gemara suggests: bShall we saythat bthe mishna is not in accordance withthe opinion of bRabbi Yosei HaGelili? As it is taughtin a ibaraitathat the verse states with regard to the obligation to bring an offering for taking a false oath concerning unlawful possession of the property of another: “If any one sin, band he commits a trespass against the Lord,and deal falsely with his neighbor in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbor” (Leviticus 5:21). As the verse is discussing property belonging to another, the phrase “a trespass against the Lord” serves bto includein the obligation of an offering a false oath with regard to possession of bofferings of lesser sanctityof another person, bwhich are the propertyof the owner; this is bthe statement of Rabbi Yosei HaGelili.According to Rabbi Yosei HaGelili, the portion of an offering of lesser sanctity that the priest receives belongs to him, so he should be able to betroth a woman with it.,The Gemara rejects this: bYoucan beven saythat the mishna is in accordance with the opinion of bRabbi Yosei HaGelili, as Rabbi Yosei HaGelili saysthat an offering of lesser sanctity belongs to its owner only bwhilethe animal is still balive, but afterits bslaughterit does bnotbelong to the priest who receives portions from it. bWhat is the reasonfor this? bWhenthe priests breceivetheir portion after the animal has been slaughtered bthey receivetheir portion bfrom the table of the Most High,and do not own the portion itself.,The Gemara adds: The language of the mishna bis also precise, as it teaches:With regard to a priest bwho betrothsa woman bwith his portionof offerings, bwhetherhe did so with bofferings of the most sacred order or whetherhe used bofferings of lesser sanctity, has not betrothedher. The mishna does not speak of a priest who betroths a woman with a living offering of lesser sanctity but of one who betroths with the portion of the slaughtered animal he has received. The Gemara concludes: bLearn from itthat it is only in this case that she is not betrothed., bThe Sages taught: After the death of Rabbi Meir, Rabbi Yehuda said to his students: Do not let the students of Rabbi Meir enter hereinto our house of study, bbecause they are vexatious [ ikanteranim /i]. And they do not come to study Torah,but brather they come to overwhelm me with ihalakhot /i. Sumakhos,a student of Rabbi Meir, bpushed and enteredanyway. bHe said to them: Thisis what bRabbi Meir taught me:With regard to a priest bwho betrothsa woman bwith his portionof the offerings, bwhetherhe did so with bofferings of the most sacred order or whetherhe used bofferings of lesser sanctity, he has not betrothedher.,Upon hearing this, bRabbi Yehuda became angry withhis students. bHe said to them: Didn’t I say this to you: Do not let the students of Rabbi Meir enter hereinto our house of study, bbecause they are vexatious? And they do not come to study Torah,but brather they come to overwhelm me with ihalakhot /i.Rabbi Yehuda explained his objection to the statement of Rabbi Meir: This ihalakhais not relevant, bas from wherewould ba womanappear bin theTemple bcourtyard?Women may not enter the area of the Temple courtyard where the priests eat the offerings of the most sacred order, so there is no reason to address an impossible scenario., bRabbi Yosei,who was present, bsaid: They will say: Meir died, Yehuda grew angry,and bYosei remained silent; what will become of the words of Torah?He said: In fact, this ihalakhais relevant; bbut isn’t it commonfor ba man to accept betrothal for his daughter in theTemple bcourtyard?There is no need to give the betrothal item directly to the woman; it can be given to her father. bAndadditionally, bisn’t it commonfor ba woman to designate an agent for herself to accept her betrothal in the courtyard? And furthermore: Whatwould be the ihalakhaif the woman bpushed and entered?Since it is possible for her to do so, the ihalakhain such a case must be determined., bIt is taughtin a ibaraitathat the Sages discussed the issue of a priest who betroths a woman with his portion of offerings of the most sacred order: bRabbi Yehuda says she is betrothed,and bRabbi Yosei says she is not betrothed. Rabbi Yoḥa says: Both of them derivedtheir opinions from bone verse,which states that the priests have a right to a portion of offerings of the most sacred order, but they explained it in different ways. The verse states: b“This shall be yours of the most holy things, reserved from the fire”(Numbers 18:9). bRabbi Yehuda holdsthat the term b“yours”indicates that the portion the priest receives is intended for you, i.e., a priest, band for all your needs,including betrothing a woman. bAnd Rabbi Yosei holdsthat the verse compares the priest’s portion bto the fireon the altar: bJust asthe portion burned on the bfireis bforthe fire’s bconsumption, so too,the priest’s portion bis also for consumptionalone, and not for any other purpose., bRabbi Yoḥa says: /b
45. Anon., Joseph And Aseneth, 8.7



Subjects of this text:

subject book bibliographic info
aaron Gera (2014), Judith, 363
abigail Gera (2014), Judith, 271
abraham,isaac,and jacob/patriarchs,abraham,testament of Allison (2018), 4 Baruch, 102
abraham Allison (2018), 4 Baruch, 102; Gera (2014), Judith, 399
achior,as humble servant Gera (2014), Judith, 239
achior Gera (2014), Judith, 197
ammon and ammonites Gera (2014), Judith, 197, 239
anthropomorphism Gera (2014), Judith, 89
anti-lebanon Gera (2014), Judith, 124
apostles Allison (2018), 4 Baruch, 102
army,assyrian,officers Gera (2014), Judith, 239
arphaxad,king of medes Gera (2014), Judith, 124
babylon and babylonians Gera (2014), Judith, 124
bethulia,city gates Gera (2014), Judith, 399
bethulia,people of Gera (2014), Judith, 271
biblical women,servants of Gera (2014), Judith, 271
bilhah Gera (2014), Judith, 271
blood Gera (2014), Judith, 399
book of judith,and greek writings Gera (2014), Judith, 197
book of judith,geography and movement Gera (2014), Judith, 124, 399
book of judith,original language Gera (2014), Judith, 89
canaan and canaanites Gera (2014), Judith, 197
children,children/sons of Gera (2014), Judith, 197
cilicia Gera (2014), Judith, 124
coastal cities and people Gera (2014), Judith, 124, 197, 239
councils and conferences Gera (2014), Judith, 197
crying out Gera (2014), Judith, 271
cyrus the great Gera (2014), Judith, 124, 399
damascus Gera (2014), Judith, 124
dead sea Gera (2014), Judith, 239
demaratus Gera (2014), Judith, 197
despair and low spirits Gera (2014), Judith, 271
earth,entire Gera (2014), Judith, 363
edom and edomites Gera (2014), Judith, 239
ejaculants/baal qeri Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 404
ephialtes Gera (2014), Judith, 239
esau Gera (2014), Judith, 239
esther,in mt Gera (2014), Judith, 271
five-day moratorium Gera (2014), Judith, 271
gideon Gera (2014), Judith, 363
god,accused Gera (2014), Judith, 271
god,shatters/crushes foes Gera (2014), Judith, 89
hagar Gera (2014), Judith, 271
heavens,god of Gera (2014), Judith, 363
herodotus Gera (2014), Judith, 197, 399
highlands,mountains,and hills Gera (2014), Judith, 124
holophernes,praised by judith Gera (2014), Judith, 363
holophernes,silent Gera (2014), Judith, 197
holophernes Gera (2014), Judith, 363, 399
isaac Gera (2014), Judith, 399
itureans,jabesh,men of Gera (2014), Judith, 271
jacob Gera (2014), Judith, 239
jerusalem Gera (2014), Judith, 239
judith,deceives and lies Gera (2014), Judith, 363
judith,eloquence and irony Gera (2014), Judith, 363
judith,prayers Gera (2014), Judith, 399
language and style,book of judith,direct speech Gera (2014), Judith, 89, 197
language and style,book of judith,future forms Gera (2014), Judith, 239
language and style,book of judith,imperatives Gera (2014), Judith, 89, 197, 239
language and style,book of judith,key words and internal echoes Gera (2014), Judith, 197, 271, 363
language and style,book of judith,particles and connectives Gera (2014), Judith, 89, 197, 239, 363
language and style,book of judith,septuagint influence Gera (2014), Judith, 89, 399
language and style Gera (2014), Judith, 89
leah Gera (2014), Judith, 271
lebanon Gera (2014), Judith, 124
lord,as master of servants Gera (2014), Judith, 239
maid,judiths Gera (2014), Judith, 271, 399
maids and female servants,greek Gera (2014), Judith, 399
maids and female servants,terminology Gera (2014), Judith, 271
maids and female servants Gera (2014), Judith, 271
medes and media Gera (2014), Judith, 124
mediterranean sea Gera (2014), Judith, 124, 239
menstruants/niddah,and the sacred Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 404
menstruants/niddah,social isolation' Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 404
military terminology Gera (2014), Judith, 239
miriam Gera (2014), Judith, 363
moab and moabites Gera (2014), Judith, 239
moses Allison (2018), 4 Baruch, 102; Gera (2014), Judith, 271, 363
mother of seven sons Gera (2014), Judith, 363
nebuchadnezzar,biblical Gera (2014), Judith, 124
nebuchadnezzar of judith Gera (2014), Judith, 124, 363
oaths Gera (2014), Judith, 271
obedience and disobedience Allison (2018), 4 Baruch, 102
paintings of judith Gera (2014), Judith, 399
persia Gera (2014), Judith, 124
pharaoh,daughter of Gera (2014), Judith, 271
prophets and prophetesses Gera (2014), Judith, 363
questions Gera (2014), Judith, 197
qumran jews,exclusion of women from jerusalem Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 404
rachel Gera (2014), Judith, 271
rebecca Gera (2014), Judith, 271
sack,judiths food Gera (2014), Judith, 399
sarah,abrahams wife Gera (2014), Judith, 271
saul Gera (2014), Judith, 271, 363
self-proclaimed Gera (2014), Judith, 239, 363
septuagint Gera (2014), Judith, 89
servants,biblical Gera (2014), Judith, 271
sieges Gera (2014), Judith, 239
song of the sea Gera (2014), Judith, 89
spartans Gera (2014), Judith, 197
spies in canaan Gera (2014), Judith, 197, 271
syria Gera (2014), Judith, 124
temple Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 150
thermopylae Gera (2014), Judith, 239
tomyris Gera (2014), Judith, 399
uzziah,admires/blesses judith Gera (2014), Judith, 363
uzziah Gera (2014), Judith, 271
water shortage Gera (2014), Judith, 239, 271
wine and drunkenness Gera (2014), Judith, 399
xenophon Gera (2014), Judith, 239
xerxes Gera (2014), Judith, 197, 239
zilpah Gera (2014), Judith, 271