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Tiresias: The Ancient Mediterranean Religions Source Database



910
Anon., Testament Of Simeon, 6.3-6.4


nanThen shall perish the seed of Canaan, And a remnant shall not be unto Amalek, And all the Cappadocians shall perish


nanAnd all the Hittites shall be utterly destroyed. Then shall fail the land of Ham, And all the people shall perish. Then shall all the earth rest from trouble, And all the world under heaven from war.


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

13 results
1. Hebrew Bible, Deuteronomy, 7.1, 23.3, 23.7 (9th cent. BCE - 3rd cent. BCE)

7.1. וּמְשַׁלֵּם לְשֹׂנְאָיו אֶל־פָּנָיו לְהַאֲבִידוֹ לֹא יְאַחֵר לְשֹׂנְאוֹ אֶל־פָּנָיו יְשַׁלֶּם־לוֹ׃ 7.1. כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ וְנָשַׁל גּוֹיִם־רַבִּים מִפָּנֶיךָ הַחִתִּי וְהַגִּרְגָּשִׁי וְהָאֱמֹרִי וְהַכְּנַעֲנִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי שִׁבְעָה גוֹיִם רַבִּים וַעֲצוּמִים מִמֶּךָּ׃ 23.3. לֹא־יָבֹא מַמְזֵר בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לוֹ בִּקְהַל יְהוָה׃ 23.7. לֹא־תִדְרֹשׁ שְׁלֹמָם וְטֹבָתָם כָּל־יָמֶיךָ לְעוֹלָם׃ 7.1. When the LORD thy God shall bring thee into the land whither thou goest to possess it, and shall cast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations greater and mightier than thou;" 23.3. A bastard shall not enter into the assembly of the LORD; even to the tenth generation shall none of his enter into the assembly of the LORD." 23.7. Thou shalt not seek their peace nor their prosperity all thy days for ever."
2. Hebrew Bible, Exodus, 3.8 (9th cent. BCE - 3rd cent. BCE)

3.8. וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ 3.8. and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite."
3. Hebrew Bible, Psalms, 83 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Isaiah, 26.19 (8th cent. BCE - 5th cent. BCE)

26.19. יִחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר כִּי טַל אוֹרֹת טַלֶּךָ וָאָרֶץ רְפָאִים תַּפִּיל׃ 26.19. Thy dead shall live, my dead bodies shall arise— Awake and sing, ye that dwell in the dust— For Thy dew is as the dew of light, And the earth shall bring to life the shades."
5. Hebrew Bible, Ezra, 9.1 (5th cent. BCE - 4th cent. BCE)

9.1. וּכְכַלּוֹת אֵלֶּה נִגְּשׁוּ אֵלַי הַשָּׂרִים לֵאמֹר לֹא־נִבְדְּלוּ הָעָם יִשְׂרָאֵל וְהַכֹּהֲנִים וְהַלְוִיִּם מֵעַמֵּי הָאֲרָצוֹת כְּתוֹעֲבֹתֵיהֶם לַכְּנַעֲנִי הַחִתִּי הַפְּרִזִּי הַיְבוּסִי הָעַמֹּנִי הַמֹּאָבִי הַמִּצְרִי וְהָאֱמֹרִי׃ 9.1. וְעַתָּה מַה־נֹּאמַר אֱלֹהֵינוּ אַחֲרֵי־זֹאת כִּי עָזַבְנוּ מִצְוֺתֶיךָ׃ 9.1. Now when these things were done, the princes drew near unto me, saying: ‘The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites."
6. Anon., Testament of Dan, 6.4 (2nd cent. BCE - 2nd cent. CE)

6.4. For he knoweth that upon the day on which Israel shall repent, the kingdom of the enemy shall be brought to an end.
7. Anon., Testament of Simeon, 6.4, 6.6 (2nd cent. BCE - 2nd cent. CE)

6.4. And all the Hittites shall be utterly destroyed. Then shall fail the land of Ham, And all the people shall perish. Then shall all the earth rest from trouble, And all the world under heaven from war. 6.6. And Himself save men. Then shall all the spirits of deceit be given to be trodden under foot, And men shall rule over wicked spirits.
8. Septuagint, 1 Maccabees, 13.41 (2nd cent. BCE - 2nd cent. BCE)

13.41. In the one hundred and seventieth year the yoke of the Gentiles was removed from Israel
9. Anon., 2 Baruch, 78.6-78.7 (1st cent. CE - 2nd cent. CE)

10. New Testament, Acts, 3.19-3.20 (1st cent. CE - 2nd cent. CE)

3.19. Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord 3.20. and that he may send Christ Jesus, who was ordained for you before
11. Anon., Sifre Deuteronomy, 41 (2nd cent. CE - 4th cent. CE)

12. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)

10a. ימצא חיים בעלי עושר דכתיב צדקה בעלי אגדה דכתיב וכבוד כתיב הכא וכבוד וכתיב התם (משלי ג, לה) כבוד חכמים ינחלו,תניא היה רבי מאיר אומר יש לו לבעל הדין להשיבך ולומר לך אם אלהיכם אוהב עניים הוא מפני מה אינו מפרנסן אמור לו כדי שניצול אנו בהן מדינה של גיהנם וזו שאלה שאל טורנוסרופוס הרשע את ר"ע אם אלהיכם אוהב עניים הוא מפני מה אינו מפרנסם אמר לו כדי שניצול אנו בהן מדינה של גיהנם,אמר לו [אדרבה] זו שמחייבתן לגיהנם אמשול לך משל למה הדבר דומה למלך בשר ודם שכעס על עבדו וחבשו בבית האסורין וצוה עליו שלא להאכילו ושלא להשקותו והלך אדם אחד והאכילו והשקהו כששמע המלך לא כועס עליו ואתם קרוין עבדים שנאמר (ויקרא כה, נה) כי לי בני ישראל עבדים,אמר לו ר"ע אמשול לך משל למה הדבר דומה למלך בשר ודם שכעס על בנו וחבשו בבית האסורין וצוה עליו שלא להאכילו ושלא להשקותו והלך אדם אחד והאכילו והשקהו כששמע המלך לא דורון משגר לו ואנן קרוין בנים דכתיב (דברים יד, א) בנים אתם לה' אלהיכם,אמר לו אתם קרוים בנים וקרוין עבדים בזמן שאתם עושין רצונו של מקום אתם קרוין בנים ובזמן שאין אתם עושין רצונו של מקום אתם קרוין עבדים ועכשיו אין אתם עושין רצונו של מקום אמר לו הרי הוא אומר (ישעיהו נח, ז) הלא פרוס לרעב לחמך ועניים מרודים תביא בית אימתי עניים מרודים תביא בית האידנא וקאמר הלא פרוס לרעב לחמך:,דרש רבי יהודה ברבי שלום כשם שמזונותיו של אדם קצובין לו מראש השנה כך חסרונותיו של אדם קצובין לו מראש השנה זכה הלא פרוס לרעב לחמך לא זכה ועניים מרודים תביא בית,כי הא דבני אחתיה דרבן יוחנן בן זכאי חזא להו בחילמא דבעו למיחסר שבע מאה דינרי עשינהו שקל מינייהו לצדקה פוש גבייהו שיבסר דינרי כי מטא מעלי יומא דכיפורי שדור דבי קיסר נקטינהו,אמר להו רבן יוחנן בן זכאי לא תדחלון שיבסר דינרי גבייכו שקלינהו מינייכו אמרי ליה מנא ידעת אמר להו חלמא חזאי לכו אמרו ליה ואמאי לא אמרת לן [דניתבינהו] אמר להו אמינא כי היכי דתעבדו מצוה לשמה,רב פפא הוה סליק בדרגא אישתמיט כרעיה בעי למיפל אמר השתא כן איחייב מאן דסני לן כמחללי שבתות וכעובדי עבודת כוכבים א"ל חייא בר רב מדפתי לרב פפא שמא עני בא לידך ולא פרנסתו,דתניא רבי יהושע בן קרחה אומר כל המעלים עיניו מן הצדקה כאילו עובד עבודת כוכבים כתיב הכא (דברים טו, ט) השמר לך פן יהיה דבר עם לבבך בליעל וכתיב התם (דברים יג, יד) יצאו אנשים בני בליעל מה להלן עבודת כוכבים אף כאן עבודת כוכבים,תניא א"ר אלעזר בר' יוסי כל צדקה וחסד שישראל עושין בעולם הזה שלום גדול ופרקליטין גדולין בין ישראל לאביהן שבשמים שנאמר (ירמיהו טז, ה) כה אמר ה' אל תבא בית מרזח ואל תלך לספוד ואל תנוד להם כי אספתי את שלומי מאת העם הזה [וגו' את] החסד ואת הרחמים חסד זו גמילות חסדים רחמים זו צדקה,תניא רבי יהודה אומר גדולה צדקה שמקרבת את הגאולה שנאמר (ישעיהו נו, א) כה אמר ה' שמרו משפט ועשו צדקה כי קרובה ישועתי לבא וצדקתי להגלות הוא היה אומר עשרה דברים קשים נבראו בעולם הר קשה ברזל מחתכו ברזל קשה אור מפעפעו אור קשה מים מכבין אותו מים קשים עבים סובלים אותן עבים קשים רוח מפזרתן רוח קשה גוף סובלו גוף קשה פחד שוברו פחד קשה יין מפיגו יין קשה שינה מפכחתו ומיתה קשה מכולם [וצדקה מצלת מן המיתה] דכתיב (משלי י, ב) וצדקה תציל ממות,דרש רבי דוסתאי ברבי ינאי בוא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם מביא דורון גדול למלך ספק מקבלין אותו הימנו ספק אין מקבלין אותו הימנו [ואם תמצא לומר מקבלים אותו ממנו] ספק רואה פני המלך ספק אינו רואה פני המלך והקדוש ברוך הוא אינו כן אדם נותן פרוטה לעני זוכה ומקבל פני שכינה שנאמר (תהלים יז, טו) אני בצדק אחזה פניך אשבעה בהקיץ תמונתך,רבי אלעזר יהיב פרוטה לעני והדר מצלי אמר דכתיב אני בצדק אחזה פניך מאי אשבעה בהקיץ תמונתך אמר רב נחמן בר יצחק אלו תלמידי חכמים שמנדדין שינה מעיניהם בעולם הזה והקב"ה משביען מזיו השכינה לעולם הבא,א"ר יוחנן מאי דכתיב (משלי יט, יז) מלוה ה' חונן דל אלמלא מקרא כתוב אי אפשר לאומרו כביכול עבד לוה לאיש מלוה,א"ר חייא בר אבא רבי יוחנן (רמי) כתיב (משלי יא, ד) לא יועיל הון ביום עברה וצדקה תציל ממות וכתיב (משלי י, ב) לא יועילו אוצרות רשע וצדקה תציל ממות שתי צדקות הללו למה אחת שמצילתו ממיתה משונה ואחת שמצילתו מדינה של גיהנם ואי זו היא שמצילתו מדינה של גיהנם ההוא דכתיב ביה עברה דכתיב (צפניה א, טו) יום עברה היום ההוא ואי זו היא שמצילתו ממיתה משונה 10a. “He who pursues charity and mercy, bfinds life”(Proverbs 21:21), and with regard to wisdom it is written: “He who finds Me, finds life” (Proverbs 8:35). bMasters of wealth, as it is written:“He who pursues charity and mercy finds bcharity,”meaning he will be able to give charity. bMasters of iaggada /i, as it is written:“He who pursues charity and mercy, finds bhonor.”And how do we know that this refers to masters of iaggada /i? bIt is written here “honor,” and it is written there: “The wise shall inherit honor”(Proverbs 3:35).,§ bIt is taughtin a ibaraita /i: bRabbi Meir would say: An opponent may bring an argument against you and say to you: If your God loves the poor, for whatreason bdoes He not support themHimself? In such a case, bsay to him:He commands us to act as His agents in sustaining the poor, bso that through them we will becredited with the performance of mitzvot and therefore be bsaved from the judgment of Gehenna. And this is the question that Turnus Rufus the wicked asked Rabbi Akiva: If your God loves the poor, for whatreason bdoes He not support themHimself? Rabbi Akiva bsaid to him:He commands us to sustain the poor, bso that through themand the charity we give them bwe will be saved from the judgment of Gehenna. /b,Turnus Rufus bsaid toRabbi Akiva: bOn the contrary, it is thischarity bwhich condemns you,the Jewish people, bto Gehennabecause you give it. bI will illustratethis bto you with a parable. To what is this matter comparable?It is comparable bto a king of flesh and blood who was angry with his slave and put him in prison and ordered that he should not be fed or given to drink. And one person went ahead and fed him and gave him to drink. If the king heard about this, would he not be angry withthat person? bAnd you,after all, bare called slaves, as it is stated: “For the children of Israel are slaves to Me”(Leviticus 25:55). If God decreed that a certain person should be impoverished, one who gives him charity defies the will of God., bRabbi Akiva said toTurnus Rufus: bI will illustratethe opposite bto you with adifferent bparable. To what is this matter comparable?It is comparable bto a king of flesh and blood who was angry with his son and put him in prison and ordered that he should not be fed or given to drink. And one person went ahead and fed him and gave him to drink. If the king heardabout this once his anger abated, bwould he notreact by bsendingthat person ba gift? And we are called sons, as it is written: “You are sons of the Lord your God”(Deuteronomy 14:1).,Turnus Rufus bsaid to him: You are called sons and you are called slaves. When you fulfill the will of the Omnipresent, you are called sons; when you do not fulfill the will of the Omnipresent, you are called slaves. Andsince bnow you do not fulfill the will of the Omnipresent,the parable that I offered is more apt. Rabbi Akiva bsaid to him:The verse bstates: “Is it not to share your bread with the hungry, andthat byou shall bring the poor that are cast out to your house?”(Isaiah 58:7). bWhendo we bbring the poor that are cast outinto our bhouses? Now,when we have to billet the Roman soldiers in our homes; bandabout that very time, the verse bstates: “Is it not to share your bread with the hungry?” /b, bRabbi Yehuda, son of Rabbi Shalom taught: Just as a person’sentire blivelihood is allocated to him from Rosh HaShana,when God issues His judgments for the entire year, bso too are a person’smonetary blosses allocated to him from Rosh HaShana.If bone merits,the following verse is applied to him: b“You shall share your bread with the hungry,”i.e., he will spend the sum allocated to him on gifts of charity; and if bhe does not merit,the following verse is applied to him: b“You shall bring the poor that are cast out to your house,i.e., he will be compelled by the government to billet soldiers in his house and feed them against his will.,It is blike thisincident binvolving the nephews of Rabban Yoḥa ben Zakkai,who once bsaw in a dream thathis nephews bweredestined bto lose seven hundred dinarsover the course of the year. bHe encouraged themand btookmoney bfrom them for charity, and they were left with seventeen dinarsout of the seven hundred. bWhen Yom Kippur eve arrived, the government sentmessengers who came and btookthe remaining seventeen dinars., bRabban Yoḥa ben Zakkai said to them: Do not fearthat they will take even more from you; bthey took from youthe bseventeen dinarsthat were still bwith you.The nephews bsaid to him: How did you know?Rabban Yoḥa ben Zakkai bsaid to them: I saw a dream about you,and he related his dream to them. bThey said to him: And why did you not tell usabout the dream? Rabban Yoḥa ben Zakkai bsaid to them: I said,It is better bthat they perform a mitzva for its own sake.Had you known from the start that you were fated to lose that amount of money, the mitzva would not have been performed purely for its own sake.,The Gemara relates: bRav Pappa wasonce bclimbingup ba ladderwhen bhis foot slipped and he almost fell. He said: Now, is the one who hates us,a euphemism for himself, bliable like Shabbat desecrators and idol worshippers,who are subject to death by stoning, which is similar to death by falling, the punishment that Rav Pappa narrowly escaped? bḤiyya bar Rav of Difti said to Rav Pappa: Perhaps a poor persononce bapproached you and you did not sustain him,and therefore you were given a glimpse of the punishment that you actually deserve., bAs it is taughtin a ibaraita /i: bRabbi Yehoshua ben Korḥa says: Anyone who turns his eyes away fromone seeking bcharity isconsidered bas if he worships idols.From where is this derived? bIt is written here: “Beware that there be not a base thought in your heart… /band your eye be evil against your poor brother, and you give him nothing” (Deuteronomy 15:9). bAnd it is written there: “Certain base men have gone out… /band have drawn away the inhabitants of their city, saying, Let us go and serve other gods” (Deuteronomy 13:14). bJust as there,the base men sin with bidolatry, so too here,the base thought is treated like bidolatry. /b, bIt is taughtin a ibaraitathat bRabbi Elazar, son of Rabbi Yosei, said: Allacts of bcharity and kindness that Jews perform in this worldmake bgreat peace andare bgreat intercessors between the Jewish people and their Father in Heaven, as it is stated: “So said the Lord, enter not into a house of mourning, neither go to lament nor bemoan them, for I have taken away My peace from this people,says the Lord, bboth kindness and mercy”(Jeremiah 16:5). b“Kindness”; thisis referring to bacts of kindness. “Mercy”; thisis referring to acts of bcharity.This indicates that when there is kindness and mercy, God is at peace with His people., bIt is taughtin a ibaraitathat bRabbi Yehuda says: Great is charity in that it advances the redemption, as it is stated: “So said the Lord, uphold justice and do charity, for My salvation is near to come, and My righteousness to be revealed”(Isaiah 56:1). bHe would say: Ten strong entities were created in the world,one stronger than the other. bA mountain is strong,but biron,which is stronger, bcleaves it. Iron is strong,but bfire melts it. Fire is strong,but bwater extinguishes it. Water is strong,but bclouds bear it. Clouds are strong,but bwind disperses them. Wind is strong,but the human bbody withstands it.The human bbody is strong,but bfear breaks it. Fear is strong,but bwine dispels it. Wine is strong,but bsleep drives it off. And death is stronger than them all, but charity savesa person bfrom death, as it is written: “And charity delivers from death”(Proverbs 10:2, 11:4)., bRabbi Dostai, son of Rabbi Yannai, taught: Come and see that the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood.An illustration of bthe attribute of flesh and bloodis that when ba person brings a great gift to the king, it is uncertain whetherthe king bwill accept it from him or will not accept it from him. And if you say thatthe king bwill accept it from him, it is uncertain whetherthe person who brought the gift bwilleventually bsee the face of the king, or will not see the face of the king. But the Holy One, Blessed be He, does notact in bthis way.Even when ba person gives amere iperutato a poor person, he merits to receive the Divine Presence, as it is stated: “As for me, I will behold Your face through charity; I will be satisfied, when I awake, with Your likeness”(Psalms 17:15).,It is related that bRabbi Elazar wouldfirst bgive a iperutato a poor person andonly bthenwould he bpray. He said: As it is writtenin the same verse: b“I will behold Your face through charity.”The Gemara asks: bWhatis the meaning of that which is written: b“I will be satisfied, when I awake, with your likeness”? Rav Naḥman bar Yitzḥak says: These are Torah scholars,who in pursuit of their studies bbanish sleep from their eyes in this world, and the Holy One, Blessed be He, satiates them with the radiance of the Divine Presence in the World-to-Come. /b, bRabbi Yoḥa says: Whatis the meaning of that bwhich is written: “He that graciously gives to the poor makes a loan to the Lord,and that which he has given, He will pay him back” (Proverbs 19:17)? How can it be that one is considered to have granted a loan to God? bWere it notexplicitly bwritten in the verse, it would be impossible to say this,that somebody who is gracious to a poor person is seen as lending to God. It would be impertinent, since b“the borrower is servant to the lender”(Proverbs 22:7), bas it were. /b, bRabbi Ḥiyya bar Abba says: Rabbi Yoḥa raises a contradictionbetween two texts. In one place bit is written: “Riches profit not on the day of wrath, but charity delivers from death”(Proverbs 11:4), bandelsewhere bit is written: “Treasures of wickedness profit nothing, but charity delivers from death”(Proverbs 10:2). bWhyis it necessary to have bthese twoverses about bcharity,that it delivers from death? Rabbi Ḥiyya bar Abba continues: bOneverse serves to teach bthatcharity bdelivers from an unnatural deathin this world, band oneverse serves to teach bthatcharity bdelivers from the judgment of Gehennain the World-to-Come. bAndin bwhichof the verses bis thatcharity bwhich delivers from the judgment of Gehennamentioned? It is in bthatverse bin which “wrath” is written, aswith regard to the day of judgment bit is written: “That day is a day of wrath”(Zephaniah 1:15). bAnd whichtype of charity bis that which delivers from an unnatural death? /b
13. Anon., 4 Baruch, 3.8, 3.14, 4.11, 6.13-6.15, 6.22, 7.25-7.26

3.8. And Jeremiah said: Behold, Lord, now we know that you are delivering the city into the hands of its enemies, and they will take the people away to Babylon. What do you want me to do with the holy vessels of the temple service? 3.14. And the Lord said to Jeremiah: Send him to the vineyard of Agrippa, and I will hide him in the shadow of the mountain until I cause the people to return to the city. 4.11. When he had said this, Baruch departed from the city, weeping andsaying: Grieving because of you, Jerusalem, I went out from you. 6.13. We beseech and beg of your goodness -- you whose great name no one is able to know -- hear the voice of your servants and let knowledge come into our hearts. 6.13. These, then, are the words which the Lord, the God of Israel, spoke, who led us out of Egypt, out of the great furnace: Because you did not keep my ordices, but your heart was lifted up, and you were haughty before me, in anger and wrath I delivered you to the furnace in Babylon. 6.14. What shall we do, and how shall we send this report to Jeremiah in Babylon? 6.15. And while Baruch was still praying, behold an angel of the Lord cameand said all these words to Baruch: Agent of the light, do not be anxious about how you will send to Jeremiah; for an eagle is coming to you at the hour of light tomorrow, and you will direct him to Jeremiah. 6.22. And he sent his angel to me, and he told me these words which I send to you. 7.25. For you have been found righteous before God, and he did not let you come here, lest you see the affliction which has come upon the people at the hands of the Babylonians. 7.26. For it is like a father with an only son, who is given over for punishment; and those who see his father and console him cover his face, lest he see how his son is being punished, and be even more ravaged by grief.


Subjects of this text:

subject book bibliographic info
abimelech/ebed-melech, sleep of Allison, 4 Baruch (2018) 17
angel Allison, 4 Baruch (2018) 17
antiochus, iii Bickerman and Tropper, Studies in Jewish and Christian History (2007) 281
antiochus, iv Bickerman and Tropper, Studies in Jewish and Christian History (2007) 281
apostles Allison, 4 Baruch (2018) 17
archangel, destroyer, as Allison, 4 Baruch (2018) 17
miracle Allison, 4 Baruch (2018) 17
qumran Bickerman and Tropper, Studies in Jewish and Christian History (2007) 281
repentance Allison, 4 Baruch (2018) 17
resurrection Allison, 4 Baruch (2018) 17; Bickerman and Tropper, Studies in Jewish and Christian History (2007) 281
samaritans Bickerman and Tropper, Studies in Jewish and Christian History (2007) 281
sin/sinner Allison, 4 Baruch (2018) 17
sixty-six years Allison, 4 Baruch (2018) 17
son of god Allison, 4 Baruch (2018) 17
temple in jerusalem, instruments, vessels, furnishings in Allison, 4 Baruch (2018) 17
testaments of the xii patriarchs, admonitions Bickerman and Tropper, Studies in Jewish and Christian History (2007) 281
testaments of the xii patriarchs, date Bickerman and Tropper, Studies in Jewish and Christian History (2007) 281
testaments of the xii patriarchs, historical allusions Bickerman and Tropper, Studies in Jewish and Christian History (2007) 281
testaments of the xii patriarchs, interpolations and revisions' Bickerman and Tropper, Studies in Jewish and Christian History (2007) 281