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41 results for "female"
1. Hebrew Bible, Exodus, 15.20, 24.7 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •female voice •voice, female •female lover, as voice of israel in the song of songs Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 57; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 358, 364
24.7. וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃ 15.20. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. 24.7. And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’
2. Hebrew Bible, Song of Songs, 1.9, 2.14, 4.1, 5.1 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •shivata shir ha-shirim (yannai), female voice prominent in •voice, female Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 202; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 360
1.9. לְסֻסָתִי בְּרִכְבֵי פַרְעֹה דִּמִּיתִיךְ רַעְיָתִי׃ 2.14. יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶתּ־מַרְאַיִךְ הַשְׁמִיעִינִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה׃ 4.1. מַה־יָּפוּ דֹדַיִךְ אֲחֹתִי כַלָּה מַה־טֹּבוּ דֹדַיִךְ מִיַּיִן וְרֵיחַ שְׁמָנַיִךְ מִכָּל־בְּשָׂמִים׃ 4.1. הִנָּךְ יָפָה רַעְיָתִי הִנָּךְ יָפָה עֵינַיִךְ יוֹנִים מִבַּעַד לְצַמָּתֵךְ שַׂעְרֵךְ כְּעֵדֶר הָעִזִּים שֶׁגָּלְשׁוּ מֵהַר גִּלְעָד׃ 5.1. דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה׃ 5.1. בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה אָרִיתִי מוֹרִי עִם־בְּשָׂמִי אָכַלְתִּי יַעְרִי עִם־דִּבְשִׁי שָׁתִיתִי יֵינִי עִם־חֲלָבִי אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים׃ 1.9. I have compared thee, O my love, To a steed in Pharaoh’s chariots. 2.14. O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countece, let me hear thy voice; For sweet is thy voice, and thy countece is comely.’ 4.1. Behold, thou art fair, my love; behold, thou art fair; Thine eyes are as doves behind thy veil; Thy hair is as a flock of goats, that trail down from mount Gilead. 5.1. I am come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, O friends; Drink, yea, drink abundantly, O beloved.
3. Hebrew Bible, 1 Samuel, 1.18 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 358
1.18. וַתֹּאמֶר תִּמְצָא שִׁפְחָתְךָ חֵן בְּעֵינֶיךָ וַתֵּלֶךְ הָאִשָּׁה לְדַרְכָּהּ וַתֹּאכַל וּפָנֶיהָ לֹא־הָיוּ־לָהּ עוֹד׃ 1.18. And she said, Let thy handmaid find favour in thy sight. So the woman went her way, and did eat, and her countece was no more sad.
4. Hebrew Bible, Judges, 5.1 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •voice, female Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 358
5.1. וַתָּשַׁר דְּבוֹרָה וּבָרָק בֶּן־אֲבִינֹעַם בַּיּוֹם הַהוּא לֵאמֹר׃ 5.1. רֹכְבֵי אֲתֹנוֹת צְחֹרוֹת יֹשְׁבֵי עַל־מִדִּין וְהֹלְכֵי עַל־דֶּרֶךְ שִׂיחוּ׃ 5.1. Then sang Devora and Baraq the son of Avino῾am on that day, saying,
5. Homer, Iliad, 9.323-9.327, 16.7-16.10 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •female voice Found in books: Kyriakou Sistakou and Rengakos, Brill's Companion to Theocritus (2014) 168
9.323. ὡς δʼ ὄρνις ἀπτῆσι νεοσσοῖσι προφέρῃσι 9.324. μάστακʼ ἐπεί κε λάβῃσι, κακῶς δʼ ἄρα οἱ πέλει αὐτῇ, 9.325. ὣς καὶ ἐγὼ πολλὰς μὲν ἀΰπνους νύκτας ἴαυον, 9.326. ἤματα δʼ αἱματόεντα διέπρησσον πολεμίζων 9.327. ἀνδράσι μαρνάμενος ὀάρων ἕνεκα σφετεράων. 16.7. τίπτε δεδάκρυσαι Πατρόκλεες, ἠΰτε κούρη 16.8. νηπίη, ἥ θʼ ἅμα μητρὶ θέουσʼ ἀνελέσθαι ἀνώγει 16.9. εἱανοῦ ἁπτομένη, καί τʼ ἐσσυμένην κατερύκει, 16.10. δακρυόεσσα δέ μιν ποτιδέρκεται, ὄφρʼ ἀνέληται· 9.323. death cometh alike to the idle man and to him that worketh much. Neither have I aught of profit herein, that I suffered woes at heart, ever staking my life in fight. Even as a bird bringeth in her bill to her unfledged chicks whatever she may find, but with her own self it goeth ill, 9.324. death cometh alike to the idle man and to him that worketh much. Neither have I aught of profit herein, that I suffered woes at heart, ever staking my life in fight. Even as a bird bringeth in her bill to her unfledged chicks whatever she may find, but with her own self it goeth ill, 9.325. even so was I wont to watch through many a sleepless night, and bloody days did I pass in battle, fighting with warriors for their women's sake. 9.326. even so was I wont to watch through many a sleepless night, and bloody days did I pass in battle, fighting with warriors for their women's sake. 9.327. even so was I wont to watch through many a sleepless night, and bloody days did I pass in battle, fighting with warriors for their women's sake. 16.7. and swift-footed goodly Achilles had pity when he saw him, and spake and addressed him with winged words:Why, Patroclus, art thou bathed in tears, like a girl, a mere babe, that runneth by her mother's side and biddeth her take her up, and clutcheth at her gown, and hindereth her in her going, 16.8. and swift-footed goodly Achilles had pity when he saw him, and spake and addressed him with winged words:Why, Patroclus, art thou bathed in tears, like a girl, a mere babe, that runneth by her mother's side and biddeth her take her up, and clutcheth at her gown, and hindereth her in her going, 16.9. and swift-footed goodly Achilles had pity when he saw him, and spake and addressed him with winged words:Why, Patroclus, art thou bathed in tears, like a girl, a mere babe, that runneth by her mother's side and biddeth her take her up, and clutcheth at her gown, and hindereth her in her going, 16.10. and tearfully looketh up at her, till the mother take her up? Even like her, Patroclus, dost thou let fall round tears. Hast thou haply somewhat to declare to the Myrmidons or to mine own self, or is it some tidings out of Phthia that thyself alone hast heard? Still lives Menoetius, men tell us, Actor's son,
6. Hebrew Bible, Isaiah, 47.2-47.3 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •voice, female Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 360
47.2. קְחִי רֵחַיִם וְטַחֲנִי קָמַח גַּלִּי צַמָּתֵךְ חֶשְׂפִּי־שֹׁבֶל גַּלִּי־שׁוֹק עִבְרִי נְהָרוֹת׃ 47.3. תִּגָּל עֶרְוָתֵךְ גַּם תֵּרָאֶה חֶרְפָּתֵךְ נָקָם אֶקָּח וְלֹא אֶפְגַּע אָדָם׃ 47.2. Take the millstones, and grind meal; Remove thy veil, Strip off the train, uncover the leg, Pass through the rivers. 47.3. Thy nakedness shall be uncovered, Yea, thy shame shall be seen; I will take vengeance, And will let no man intercede.
7. Hebrew Bible, Ecclesiastes, 2.8 (5th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •voice, female Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 359
2.8. כָּנַסְתִּי לִי גַּם־כֶּסֶף וְזָהָב וּסְגֻלַּת מְלָכִים וְהַמְּדִינוֹת עָשִׂיתִי לִי שָׁרִים וְשָׁרוֹת וְתַעֲנוּגֹת בְּנֵי הָאָדָם שִׁדָּה וְשִׁדּוֹת׃ 2.8. I gathered me also silver and gold, and treasure such as kings and the provinces have as their own; I got me men-singers and women-singers, and the delights of the sons of men, women very many.
8. Hebrew Bible, 2 Chronicles, 2.65 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •voice, female Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 359
9. Aristotle, Generation of Animals, 31, 1.20.728a, 15.7.787a (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Brule, Women of Ancient Greece (2003) 79
10. Aristotle, History of Animals, 8.2.590a, 4.11.538b, 8, 9.49.631b (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Brule, Women of Ancient Greece (2003) 79
11. Aristotle, Poetics, 1447b, 1447a (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Kyriakou Sistakou and Rengakos, Brill's Companion to Theocritus (2014) 166
12. Xenarchus Comicus, Fragments, 14 k-a (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •voices, male and female Found in books: Brule, Women of Ancient Greece (2003) 80
13. Theocritus, Idylls, 14.31-14.33 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Kyriakou Sistakou and Rengakos, Brill's Companion to Theocritus (2014) 159, 161, 163, 166, 167, 168, 169, 170, 172
14. Aristotle, Politics, 7.16.1, 335a (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •voices, male and female Found in books: Brule, Women of Ancient Greece (2003) 88
15. Septuagint, Judith, 4.10-4.12, 6.16, 7.14, 7.22-7.23, 7.27, 7.32, 8.10, 9.2-9.4, 10.6, 10.10-10.11, 13.10, 15.12-15.14, 16.4 (2nd cent. BCE - 0th cent. CE)  Tagged with subjects: •female voice Found in books: Gera, Judith (2014) 101
4.10. They and their wives and their children and their cattle and every resident alien and hired laborer and purchased slave -- they all girded themselves with sackcloth. 4.11. And all the men and women of Israel, and their children, living at Jerusalem, prostrated themselves before the temple and put ashes on their heads and spread out their sackcloth before the Lord. 4.12. They even surrounded the altar with sackcloth and cried out in unison, praying earnestly to the God of Israel not to give up their infants as prey and their wives as booty, and the cities they had inherited to be destroyed, and the sanctuary to be profaned and desecrated to the malicious joy of the Gentiles. 6.16. They called together all the elders of the city, and all their young men and their women ran to the assembly; and they set Achior in the midst of all their people, and Uzziah asked him what had happened. 7.14. They and their wives and children will waste away with famine, and before the sword reaches them they will be strewn about in the streets where they live. 7.22. Their children lost heart, and the women and young men fainted from thirst and fell down in the streets of the city and in the passages through the gates; there was no strength left in them any longer. 7.23. Then all the people, the young men, the women, and the children, gathered about Uzziah and the rulers of the city and cried out with a loud voice, and said before all the elders, 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. 7.32. Then he dismissed the people to their various posts, and they went up on the walls and towers of their city. The women and children he sent home. And they were greatly depressed in the city. 8.10. she sent her maid, who was in charge of all she possessed, to summon Chabris and Charmis, the elders of her city. 9.2. "O Lord God of my father Simeon, to whom thou gavest a sword to take revenge on the strangers who had loosed the girdle of a virgin to defile her, and uncovered her thigh to put her to shame, and polluted her womb to disgrace her; for thou hast said, `It shall not be done' -- yet they did it. 9.3. So thou gavest up their rulers to be slain, and their bed, which was ashamed of the deceit they had practiced, to be stained with blood, and thou didst strike down slaves along with princes, and princes on their thrones; 9.4. and thou gavest their wives for a prey and their daughters to captivity, and all their booty to be divided among thy beloved sons, who were zealous for thee, and abhorred the pollution of their blood, and called on thee for help -- O God, my God, hear me also, a widow. 10.6. Then they went out to the city gate of Bethulia, and found Uzziah standing there with the elders of the city, Chabris and Charmis. 10.10. When they had done this, Judith went out, she and her maid with her; and the men of the city watched her until she had gone down the mountain and passed through the valley and they could no longer see her. 10.11. The women went straight on through the valley; and an Assyrian patrol met her 13.10. who placed it in her food bag. Then the two of them went out together, as they were accustomed to go for prayer; and they passed through the camp and circled around the valley and went up the mountain to Bethulia and came to its gates. 15.12. Then all the women of Israel gathered to see her, and blessed her, and some of them performed a dance for her; and she took branches in her hands and gave them to the women who were with her; 15.13. and they crowned themselves with olive wreaths, she and those who were with her; and she went before all the people in the dance, leading all the women, while all the men of Israel followed, bearing their arms and wearing garlands and with songs on their lips. 16.4. The Assyrian came down from the mountains of the north; he came with myriads of his warriors; their multitude blocked up the valleys, their cavalry covered the hills.
16. Ovid, Epistulae (Heroides), 3.1, 16.151-16.152 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •rhetoric, female voices and •young womens rituals, in statius achilleid, female artistic voice versus epic male voice Found in books: Fielding, Transformations of Ovid in Late Antiquity (2017) 203; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 261
17. Ovid, Ars Amatoria, 3.482 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •rhetoric, female voices and Found in books: Fielding, Transformations of Ovid in Late Antiquity (2017) 193, 203
18. Ovid, Fasti, 6.538 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •young womens rituals, in statius achilleid, female artistic voice versus epic male voice Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 261
6.538. fitque sui toto pectore plena dei; 6.538. A pause ensued. Then the prophetess assumed divine powers,
19. Ovid, Metamorphoses, 15.877-15.878 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •rhetoric, female voices and Found in books: Fielding, Transformations of Ovid in Late Antiquity (2017) 211
15.877. quaque patet domitis Romana potentia terris, 15.878. ore legar populi, perque omnia saecula fama, 15.877. raised by the valiant troops, he made a prayer 15.878. after the ancient mode, and then he said,
20. Ovid, Epistulae Ex Ponto, 3.4.85 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •rhetoric, female voices and Found in books: Fielding, Transformations of Ovid in Late Antiquity (2017) 193
21. Propertius, Elegies, 3.14.4, 4.9 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •young womens rituals, in statius achilleid, female artistic voice versus epic male voice Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 261
22. Demetrius, Style, 156 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •female voice Found in books: Kyriakou Sistakou and Rengakos, Brill's Companion to Theocritus (2014) 159
23. Philo of Alexandria, On The Life of Moses, 2.256 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •voice, female Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 359
2.256. For this mercy Moses very naturally honoured his Benefactor with hymns of gratitude. For having divided the host into two choruses, one of men and one of women, he himself became the leader of that of the men, and appointed his sister to be the chief of that of the women, that they might sing hymns to their father and Creator, joining in harmonies responsive to one another, by a combination of dispositions and melody, the former being eager to offer the same requital for the mercies which they had received, and the latter consisting of a symphony of the deep male with the high female voices, for the tones of men are deep and those of women are high; and when there is a perfect and harmonious combination of the two a most delightful and thoroughly harmonious melody is effected.
24. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •female voice •voice, female Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 371, 373, 374, 430
5.5. הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף: 5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”
25. Statius, Thebais, 4.106, 12.786-12.796, 12.800-12.807 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •young womens rituals, in statius achilleid, female artistic voice versus epic male voice •war dead, burial of, poets assumption of female voice of lamentation in Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 104, 261
26. Tosefta, Megillah, 3.27 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •female voice •voice, female Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 371, 373, 374, 430
27. New Testament, Mark, 9 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •female voice •voice, female Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 371, 373, 374, 430
9. , He said to them, "Most assuredly I tell you, there are some standing here who will in no way taste death, until they see the Kingdom of God come with power.", After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. , His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. , Elijah and Moses appeared to them, and they were talking with Jesus. , Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah.", For he didn't know what to say, for they were very afraid. , A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him.", Suddenly looking around, they saw no one with them any more, except Jesus only. , As they were coming down from the mountain, he charged them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead. , They kept the saying, questioning among themselves what the rising from the dead should mean. , They asked him, saying, "Why do the scribes say that Elijah must come first?", He said to them, "Elijah indeed comes first, and restores all things. How is it written about the Son of Man, that he should suffer many things and be despised? , But I tell you that Elijah has come, and they have also done to him whatever they wanted to, even as it is written about him.", Coming to the disciples, he saw a great multitude around them, and scribes questioning them. , Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him. , He asked the scribes, "What are you asking them?", One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; , and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able.", He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me.", They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. , He asked his father, "How long has it been since this has come to him?"He said, "From childhood. , often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us.", Jesus said to him, "If you can believe, all things are possible to him who believes.", Immediately the father of the child cried out with tears, "I believe. Help my unbelief!", When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again!", Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead.", But Jesus took him by the hand, and raised him up; and he arose. , When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out?", He said to them, "This kind can come out by nothing, except by prayer and fasting.", They went out from there, and passed through Galilee. He didn't want anyone to know it. , For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again.", But they didn't understand the saying, and were afraid to ask him. , He came to Capernaum, and when he was in the house he asked them, "What were you arguing among yourselves on the way?", But they were silent, for they had disputed one with another on the way about who was the greatest. , He sat down, and called the twelve; and he said to them, "If any man wants to be first, he shall be last of all, and servant of all.", He took a little child, and set him in the midst of them. Taking him in his arms, he said to them, , "Whoever receives one such little child in my name, receives me, and whoever receives me, doesn't receive me, but him who sent me.", John said to him, "Teacher, we saw someone who doesn't follow us casting out demons in your name; and we forbade him, because he doesn't follow us.", But Jesus said, "Don't forbid him, for there is no one who will do a mighty work in my name, and be able quickly to speak evil of me. , For whoever is not against us is on our side. , For whoever will give you a cup of water to drink in my name, because you are Christ's, most assuredly I tell you, he will in no way lose his reward. , Whoever will cause one of these little ones who believe in me to stumble, it would be better for him if he was thrown into the sea with a millstone hung around his neck. , If your hand causes you to stumble, cut it off. It is better for you to enter into life maimed, rather than having your two hands to go into Gehenna, into the unquenchable fire, , 'where their worm doesn't die, and the fire is not quenched.' , If your foot causes you to stumble, cut it off. It is better for you to enter into life lame, rather than having your two feet to be cast into Gehenna, into the fire that will never be quenched -- , 'where their worm doesn't die, and the fire is not quenched.' , If your eye causes you to stumble, cast it out. It is better for you to enter into the Kingdom of God with one eye, rather than having two eyes to be cast into the Gehenna of fire, , 'where their worm doesn't die, and the fire is not quenched.' , For everyone will be salted with fire, and every sacrifice will be seasoned with salt. , Salt is good, but if the salt has lost its saltiness, with what will you season it? Have salt in yourselves, and be at peace with one another."
28. New Testament, John, 4.27 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •female voice •voice, female Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 361
4.27. Καὶ ἐπὶ τούτῳ ἦλθαν οἱ μαθηταὶ αὐτοῦ, καὶ ἐθαύμαζον ὅτι μετὰ γυναικὸς ἐλάλει· οὐδεὶς μέντοι εἶπεν Τί ζητεῖς; ἤ Τί λαλεῖς μετʼ αὐτῆς; 4.27. At this, his disciples came. They marveled that he was speaking with a woman; yet no one said, "What are you looking for?" or, "Why do you speak with her?"
29. Mishnah, Avot, 1.5 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •female voice •voice, female Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 357
1.5. יוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם אוֹמֵר, יְהִי בֵיתְךָ פָתוּחַ לִרְוָחָה, וְיִהְיוּ עֲנִיִּים בְּנֵי בֵיתֶךָ, וְאַל תַּרְבֶּה שִׂיחָה עִם הָאִשָּׁה. בְּאִשְׁתּוֹ אָמְרוּ, קַל וָחֹמֶר בְּאֵשֶׁת חֲבֵרוֹ. מִכָּאן אָמְרוּ חֲכָמִים, כָּל זְמַן שֶׁאָדָם מַרְבֶּה שִׂיחָה עִם הָאִשָּׁה, גּוֹרֵם רָעָה לְעַצְמוֹ, וּבוֹטֵל מִדִּבְרֵי תוֹרָה, וְסוֹפוֹ יוֹרֵשׁ גֵּיהִנֹּם: 1.5. Yose ben Yocha (a of Jerusalem used to say:Let thy house be wide open, and let the poor be members of thy household. Engage not in too much conversation with women. They said this with regard to one’s own wife, how much more [does the rule apply] with regard to another man’s wife. From here the Sages said: as long as a man engages in too much conversation with women, he causes evil to himself, he neglects the study of the Torah, and in the end he will inherit gehinnom.
30. Statius, Siluae, 2.2.8, 3.1.33, 4.2.48 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •young womens rituals, in statius achilleid, female artistic voice versus epic male voice Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 261
31. Athenaeus, The Learned Banquet, 13.559a (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •voices, male and female Found in books: Brule, Women of Ancient Greece (2003) 80
32. Babylonian Talmud, Berachot, 17a, 24a (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 357, 363, 373
24a. כל לנטורינהו טפי עדיף והיכא מנח להו אמר ר' ירמיה בין כר לכסת שלא כנגד ראשו,והא תני רבי חייא מניחן בכובע תחת מראשותיו דמפיק ליה למורשא דכובע לבר,בר קפרא צייר להו בכילתא ומפיק למורשהון לבר רב שישא בריה דרב אידי מנח להו אשרשיפא ופריס סודרא עלוייהו,אמר רב המנונא בריה דרב יוסף זימנא חדא הוה קאימנא קמיה דרבא ואמר לי זיל אייתי לי תפילין ואשכחתינהו בין כר לכסת שלא כנגד ראשו והוה ידענא דיום טבילה הוה ולאגמורן הלכה למעשה הוא דעבד,בעי מיניה רב יוסף בריה דרב נחוניא מרב יהודה שנים שישנים במטה אחת מהו שזה יחזיר פניו ויקרא ק"ש וזה יחזיר פניו ויקרא ק"ש א"ל הכי אמר שמואל ואפילו אשתו עמו,מתקיף לה רב יוסף אשתו ולא מיבעיא אחר אדרבה אשתו כגופו אחר לאו כגופו,מיתיבי שנים שישנים במטה אחת זה מחזיר פניו וקורא וזה מחזיר פניו וקורא ותניא אחריתי הישן במטה ובניו ובני ביתו בצדו הרי זה לא יקרא ק"ש אא"כ היתה טלית מפסקת ביניהן ואם היו בניו ובני ביתו קטנים מותר,בשלמא לרב יוסף לא קשיא הא באשתו הא באחר אלא לשמואל קשיא,אמר לך שמואל לרב יוסף מי ניחא והתניא היה ישן במטה ובניו ובני ביתו במטה לא יקרא ק"ש אא"כ היתה טליתו מפסקת ביניהן אלא מאי אית לך למימר אשתו לרב יוסף תנאי היא לדידי נמי תנאי היא:,אמר מר זה מחזיר פניו וקורא ק"ש והא איכא עגבות מסייע ליה לרב הונא דא"ר הונא עגבות אין בהם משום ערוה לימא מסייע ליה לרב הונא האשה יושבת וקוצה לה חלתה ערומה מפני שיכולה לכסות פניה בקרקע אבל לא האיש,תרגמה רב נחמן בר יצחק כגון שהיו פניה טוחות בקרקע:,אמר מר אם היו בניו ובני ביתו קטנים מותר ועד כמה אמר רב חסדא תינוקת בת שלש שנים ויום אחד ותינוק בן ט' שנים ויום אחד איכא דאמרי תינוקת בת י"א שנה ויום אחד ותינוק בן שתים עשרה שנה ויום אחד אידי ואידי עד כדי (יחזקאל טז, ז) שדים נכונו ושערך צמח,א"ל רב כהנא לרב אשי התם אמר רבא אע"ג דתיובתא דשמואל הלכתא כוותיה דשמואל הכא מאי אמר ליה אטו כולהו בחדא מחתא מחתינהו אלא היכא דאיתמר איתמר והיכא דלא איתמר לא איתמר,א"ל רב מרי לרב פפא שער יוצא בבגדו מהו קרא עליה שער שער:,א"ר יצחק טפח באשה ערוה למאי אילימא לאסתכולי בה והא א"ר ששת למה מנה הכתוב תכשיטין שבחוץ עם תכשיטין שבפנים לומר לך כל המסתכל באצבע קטנה של אשה כאילו מסתכל במקום התורף,אלא באשתו ולק"ש,אמר רב חסדא שוק באשה ערוה שנאמר (ישעיהו מז, ב) גלי שוק עברי נהרות וכתיב (ישעיהו מז, ג) תגל ערותך וגם תראה חרפתך אמר שמואל קול באשה ערוה שנא' (שיר השירים ב, יד) כי קולך ערב ומראך נאוה אמר רב ששת שער באשה ערוה שנא' (שיר השירים ד, א) שערך כעדר העזים:,אמר ר' חנינא אני ראיתי את רבי שתלה תפיליו מיתיבי התולה תפיליו יתלו לו חייו,דורשי חמורות אמרו (דברים כח, סו) והיו חייך תלואים לך מנגד זה התולה תפיליו,לא קשיא הא ברצועה הא בקציצה,ואיבעית אימא לא שנא רצועה ולא שנא קציצה אסור וכי תלה רבי בכיסתא תלה,אי הכי מאי למימרא מהו דתימא תיבעי הנחה כספר תורה קמ"ל:,ואמר ר' חנינא אני ראיתי את רבי שגיהק ופיהק ונתעטש ורק 24a. Because whatever offers more protection is preferable even at the cost of deprecation. And where under his head does he place them? Rabbi Yirmeya said: He places them between the pillow and the mattress, not directly aligned with his head but rather a bit to the side.,The Gemara asks: Didn’t Rabbi Ḥiyya teach a baraita that in that case he places them in a pouch used for phylacteries, directly under his head? The Gemara replies: He does so in a manner that the bulge in the pouch, where the phylacteries are, protrudes out and is not beneath his head.,On this note, the Gemara relates that Bar Kappara would tie them in his bed curtain and project their bulge outward. Rav Sheisha, son of Rav Idi, would place them on a bench and spread a cloth over them.,Rav Hamnuna, son of Rav Yosef, said: I was once standing before Rava and he told me: Go and bring me my phylacteries. And I found them in his bed, between the mattress and the pillow, not aligned with his head. And I knew that it was the day of his wife’s immersion in the ritual bath for purification from the ritual impurity of a menstruating woman, and he certainly engaged in marital relations in order to fulfill the mitzva, and he did so, he sent me to bring him his phylacteries, to teach us the practical halakha in that case.,Rav Yosef, son of Rav Neḥunya, who raised a dilemma above, raised a dilemma before Rav Yehuda: Two individuals sleeping in a single bed, given that it was standard practice to sleep without clothing, what is the halakha; is it permissible for this one to turn his head aside and recite Shema and for that one turns his head and recites Shema; or is it prohibited because they are unclothed and are considered unfit to recite Shema even though they are covered with a blanket? He said to him: Shmuel said as follows: This is permitted even if his wife is in bed with him.,Rav Yosef strongly objects to this response: You say that he is permitted to recite Shema in bed with his wife, and needless to say he is permitted to do so when in bed with another. On the contrary, since his wife is like his own flesh, and he will not have lustful thoughts of her, it is permitted; another is not like his own flesh and it is prohibited.,The Gemara raises an objection to this from the resolution of an apparent contradiction between two baraitot. It was taught in one baraita: Two unclothed individuals who are sleeping in a single bed, this one turns his head aside and recites Shema and that one turns his head aside and recites Shema. And it was taught in another baraita: One who is sleeping in bed and his unclothed children and members of his household are beside him, may not recite Shema unless a garment separates between them. If his children and the members of his household were minors, it is permitted to recite Shema even without a garment separating between them.,Granted, according to Rav Yosef, the apparent contradiction between the two baraitot is not difficult, as this baraita is referring to a case where his wife is in the bed with him, while this other baraita is referring to a case where another person is in bed with him and there is concern lest he will have lustful thoughts. However, according to Shmuel, who permits one to recite Shema regardless of who is in bed with him, it is indeed difficult. How would he interpret the baraita that prohibits?,The Gemara replies: Shmuel could have said to you: And according to Rav Yosef’s opinion, does it work out well? Wasn’t it taught in that same baraita that one who is sleeping in bed and his children and members of his household are beside him, may not recite Shema unless a garment separates between them? Doesn’t Rav Yosef hold that his wife is like his own flesh and no separation is necessary? Rather, what have you to say in response? Rav Yosef holds that there is a tannaitic dispute in the case of one’s wife; I, too, hold that it is a tannaitic dispute, and I accept the ruling of one of the baraitot.,The Gemara reverts to clarify something mentioned above. The Master said in a baraita: This one turns his head aside and recites Shema. The Gemara notes a difficulty: Aren’t there bare buttocks? This supports the opinion of Rav Huna, as Rav Huna said: Buttocks do not constitute nakedness. Let us say that the following mishna supports Rav Huna’s opinion: A woman sits and separates her ḥalla naked, despite the fact that she must recite a blessing over the separation of the ḥalla, because she can cover her face, a euphemism for her genitals, in the ground, but a male, whose genitals are not covered when he sits, may not do so. The mishna teaches that exposed buttocks do not constitute nakedness.,Rav Naḥman bar Yitzḥak interpreted the mishna as referring to a case where her face, genitals, was completely covered in the ground such that her posterior was covered by the ground. Therefore, proof for Rav Huna’s opinion cannot be brought from this mishna.,The Master said in a baraita: If his children and the members of his household were minors, even though they are unclothed, it is permitted to recite Shema even without a garment separating between them. The Gemara asks: Until what age is one still considered a minor? Rav Ḥisda said: A girl until she is three years and one day old, and a boy until he is nine years and one day old, for these are the ages from which a sexual act in which they participate is considered a sexual act. Some say: A girl eleven years and one day old and a boy of twelve years and one day old, as that is the age at which they are considered adults in this regard. This age is only approximate, as the age of majority for both this, the boy, and that, the girl, is at the onset of puberty in accordance with the verse: “Your breasts were formed and your hair was grown” (Ezekiel 16:7).,Rav Kahana said to Rav Ashi: There, with regard to the law of phylacteries, Rava said: Despite a conclusive refutation of the opinion of Shmuel, the halakha is in accordance with the opinion of Shmuel. Here, what is the ruling? He said to him: Were all of them woven in the same act of weaving? Are there no distinctions between different cases? Rather, where it is stated, it is stated, and where it is not stated, it is not stated, and there is no comparison.,Rav Mari said to Rav Pappa: Does it constitute nakedness if one’s pubic hair protruded from his garment? Rav Pappa said about him: A hair, a hair. You are splitting hairs and being pedantic over trivialities.,Rabbi Yitzḥak stated: An exposed handbreadth in a woman constitutes nakedness. The Gemara asks: Regarding which halakha was this said? If you say that it comes to prohibit looking at an exposed handbreadth in her, didn’t Rav Sheshet say: Why did the verse enumerate “anklets and bracelets, rings, earrings and girdles” (Numbers 31:50), jewelry that is worn externally, over her clothing, e.g., bracelets, together with jewelry worn internally, beneath her clothing, near her nakedness, e.g., girdles? This was to tell you: Anyone who gazes upon a woman’s little finger is considered as if he gazed upon her naked genitals, for if his intentions are impure, it makes no difference where he looks or how much is exposed; even less than a handbreadth.,Rather, it is referring even to his wife, with regard to the recitation of Shema. One may not recite Shema before an exposed handbreadth of his wife.,Along these lines, Rav Ḥisda said: Even a woman’s exposed leg is considered nakedness, as it is stated: “Uncover the leg and pass through the rivers” (Isaiah 47:2), and it is written in the following verse: “Your nakedness shall be revealed and your shame shall be seen” (Isaiah 47:3). Shmuel further stated: A woman’s singing voice is considered nakedness, which he derives from the praise accorded a woman’s voice, as it is stated: “Sweet is your voice and your countece is alluring” (Song of Songs 2:14). Similarly, Rav Sheshet stated: Even a woman’s hair is considered nakedness, for it too is praised, as it is written: “Your hair is like a flock of goats, trailing down from Mount Gilead” (Song of Songs 4:1).,The Gemara resumes its discussion of phylacteries. Rabbi Ḥanina said: I saw Rabbi Yehuda HaNasi hang his phylacteries. The Gemara raises an objection: It was taught in a baraita that one who hangs his phylacteries will have his life hang in the balance.,Moreover, the Symbolic Interpreters of the Torah said that the verse: “And your life shall hang in doubt before you [minneged]” (Deuteronomy 28:66), that is the punishment of one who hangs his phylacteries.,The Gemara replies: This apparent contradiction is not difficult, as this baraita, which condemns one who hangs his phylacteries, refers to one who hangs them by the strap, allowing the leather boxes into which the parchment is placed to dangle in a deprecating way, which is certainly prohibited. That baraita, which relates that Rabbi Yehuda HaNasi would hang his phylacteries and that it is clearly permitted, refers to when one hangs them from the box with the straps dangling.,And if you wish, say another explanation instead: There is no difference whether he hangs the phylacteries from the strap and there is no difference whether he hangs the phylacteries from the box; both are prohibited. And when Rabbi Yehuda HaNasi hung his phylacteries, he hung them in their pouch.,The Gemara asks: If so, what is the purpose to relate that incident? The Gemara replies: Lest you say that phylacteries would require placement atop a surface, as is the custom with a Torah scroll. Therefore, it teaches us that this is unnecessary.,Since Rabbi Ḥanina related a story involving Rabbi Yehuda HaNasi, the Gemara cites another such story. Rabbi Ḥanina said: I saw Rabbi Yehuda HaNasi, while he was praying, belch, yawn, sneeze, spit,
33. Yannai, Shivata Shir Ha-Shirim, 106, 60, 62-63, 9, 61 (5th cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 202
34. Maximianus, Elegiae, 5.110 (5th cent. CE - 6th cent. CE)  Tagged with subjects: •rhetoric, female voices and Found in books: Fielding, Transformations of Ovid in Late Antiquity (2017) 211
35. Fortunatus Venantius Honorius Clementianus, Vita S. Radegundis Reginae, 1.1 (6th cent. CE - 6th cent. CE)  Tagged with subjects: •rhetoric, female voices and Found in books: Fielding, Transformations of Ovid in Late Antiquity (2017) 193
36. Anon., Midrash On Song of Songs, 1.49  Tagged with subjects: •shivata shir ha-shirim (yannai), female voice prominent in Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 202
37. Semonides of Amorgos, Iambic On Women, 0  Tagged with subjects: •voices, male and female Found in books: Brule, Women of Ancient Greece (2003) 33
38. Anon., 3 Enoch, 5  Tagged with subjects: •female voice •voice, female Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 5
40. Eleazar (Birabbi Qallir?), Yotzer Shir, 82  Tagged with subjects: •female lover, as voice of israel in the song of songs Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 57, 58
41. Venantius Fortunatus, App., 1.31-1.34, 3.4, 3.17-3.18, 3.35-3.39, 31.1  Tagged with subjects: •rhetoric, female voices and Found in books: Fielding, Transformations of Ovid in Late Antiquity (2017) 184, 193, 203, 211