Tiresias: The Ancient Mediterranean Religions Source Database

6284

Hebrew Bible, Genesis, 16

nan And he said: ‘Hagar, Sarai’s handmaid, whence camest thou? and whither goest thou?’ And she said: ‘I flee from the face of my mistress Sarai.’,Wherefore the well was called Beer-lahai-roi; behold, it is between Kadesh and Bered.,And Sarai said unto Abram: ‘Behold now, the LORD hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall be builded up through her.’ And Abram hearkened to the voice of Sarai.,And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.,Now Sarai Abram’s wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar.,And the angel of the LORD said unto her: ‘Behold, thou art with child, and shalt bear a son; and thou shalt call his name Ishmael, because the LORD hath heard thy affliction.,And Sarai said unto Abram: ‘My wrong be upon thee: I gave my handmaid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.’,And he shall be a wild ass of a man: his hand shall be against every man, and every man’s hand against him; and he shall dwell in the face of all his brethren.’,And Hagar bore Abram a son; and Abram called the name of his son,,And Abram was fourscore and six years old, when Hagar bore Ishmael to Abram.,And Sarai Abram’s wife took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife.,But Abram said unto Sarai: ‘Behold, thy maid is in thy hand; do to her that which is good in thine eyes.’ And Sarai dealt harshly with her, and she fled from her face.,And she called the name of the LORD that spoke unto her, Thou art a God of seeing; for she said: ‘Have I even here seen Him that seeth Me?’,And the angel of the LORD said unto her: ‘I will greatly multiply thy seed, that it shall not be numbered for multitude.,And he went in unto Hagar, and she conceived; and when she saw that she had conceived, her mistress was despised in her eyes.,And the angel of the LORD said unto her: ‘Return to thy mistress, and submit thyself under her hands.’

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

41 results
1. Septuagint, Tobit, 4.12 (10th cent. BCE - 2nd cent. BCE) 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land.
2. Hebrew Bible, Exodus, 7.11, 14.19, 22.20 (9th cent. BCE - 3rd cent. BCE) 7.11. וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃ 14.19. וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם׃ 7.11. Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts." 14.19. And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them;" 22.20. And a stranger shalt thou not wrong, neither shalt thou oppress him; for ye were strangers in the land of Egypt."
3. Hebrew Bible, Genesis, a b c d\n0 "17.15" "17.15" "17 15"\n1 1 1 1 None\n2 10 10 10 None\n3 11 11 11 None\n4 11.1 11.1 11 1\n.. ... ... ... ...\n248 9.23 9.23 9 23\n249 9.24 9.24 9 24\n250 9.25 9.25 9 25\n251 9.26 9.26 9 26\n252 9.27 9.27 9 27\n\n[253 rows x 4 columns] (9th cent. BCE - 3rd cent. BCE)
4. Hebrew Bible, Isaiah, 54.1-54.2 (8th cent. BCE - 5th cent. BCE) 54.1. רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃ 54.1. כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃ 54.2. הַרְחִיבִי מְקוֹם אָהֳלֵךְ וִירִיעוֹת מִשְׁכְּנוֹתַיִךְ יַטּוּ אַל־תַּחְשֹׂכִי הַאֲרִיכִי מֵיתָרַיִךְ וִיתֵדֹתַיִךְ חַזֵּקִי׃ 54.1. Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD." 54.2. Enlarge the place of thy tent, And let them stretch forth the curtains of thy habitations, spare not; Lengthen thy cords, and strengthen thy stakes."
5. Hebrew Bible, Judges, 1.13 (8th cent. BCE - 5th cent. BCE) 1.13. וַיִּלְכְּדָהּ עָתְנִיאֵל בֶּן־קְנַז אֲחִי כָלֵב הַקָּטֹן מִמֶּנּוּ וַיִּתֶּן־לוֹ אֶת־עַכְסָה בִתּוֹ לְאִשָּׁה׃ 1.13. And ῾Otni᾽el the son of Qenaz, Kalev’s younger brother, took it: and he gave him ῾Akhsa his daughter to wife."
6. Euripides, Suppliant Women, 453-455, 452 (5th cent. BCE - 5th cent. BCE)
7. Hebrew Bible, Ezra, 10 (5th cent. BCE - 4th cent. BCE)
8. Hebrew Bible, Nehemiah, 13 (5th cent. BCE - 4th cent. BCE)
9. Hebrew Bible, Zechariah, 1.9, 1.12-1.17 (5th cent. BCE - 4th cent. BCE) 1.9. וָאֹמַר מָה־אֵלֶּה אֲדֹנִי וַיֹּאמֶר אֵלַי הַמַּלְאָךְ הַדֹּבֵר בִּי אֲנִי אַרְאֶךָּ מָה־הֵמָּה אֵלֶּה׃ 1.12. וַיַּעַן מַלְאַךְ־יְהוָה וַיֹּאמַר יְהוָה צְבָאוֹת עַד־מָתַי אַתָּה לֹא־תְרַחֵם אֶת־יְרוּשָׁלִַם וְאֵת עָרֵי יְהוּדָה אֲשֶׁר זָעַמְתָּה זֶה שִׁבְעִים שָׁנָה׃ 1.13. וַיַּעַן יְהוָה אֶת־הַמַּלְאָךְ הַדֹּבֵר בִּי דְּבָרִים טוֹבִים דְּבָרִים נִחֻמִים׃ 1.14. וַיֹּאמֶר אֵלַי הַמַּלְאָךְ הַדֹּבֵר בִּי קְרָא לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת קִנֵּאתִי לִירוּשָׁלִַם וּלְצִיּוֹן קִנְאָה גְדוֹלָה׃ 1.15. וְקֶצֶף גָּדוֹל אֲנִי קֹצֵף עַל־הַגּוֹיִם הַשַּׁאֲנַנִּים אֲשֶׁר אֲנִי קָצַפְתִּי מְּעָט וְהֵמָּה עָזְרוּ לְרָעָה׃ 1.16. לָכֵן כֹּה־אָמַר יְהוָה שַׁבְתִּי לִירוּשָׁלִַם בְּרַחֲמִים בֵּיתִי יִבָּנֶה בָּהּ נְאֻם יְהוָה צְבָאוֹת וקוה [וְקָו] יִנָּטֶה עַל־יְרוּשָׁלִָם׃ 1.17. עוֹד קְרָא לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת עוֹד תְּפוּצֶינָה עָרַי מִטּוֹב וְנִחַם יְהוָה עוֹד אֶת־צִיּוֹן וּבָחַר עוֹד בִּירוּשָׁלִָם׃ 1.9. Then said I: ‘O my lord, what are these?’ And the angel that spoke with me said unto me: ‘I will show thee what these are.’" 1.12. Then the angel of the LORD spoke and said: ‘O LORD of hosts, how long wilt Thou not have compassion on Jerusalem and on the cities of Judah, against which Thou hast had indignation these threescore and ten years?" 1.13. And the LORD answered the angel that spoke with me with good words, even comforting words—" 1.14. so the angel that spoke with me said unto me: ‘Proclaim thou, saying: Thus saith the LORD of hosts: I am jealous for Jerusalem and for Zion with a great jealousy;" 1.15. and I am very sore displeased with the nations that are at ease; for I was but a little displeased, and they helped for evil." 1.16. Therefore thus saith the LORD: I return to Jerusalem with compassions: My house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth over Jerusalem." 1.17. Again, proclaim, saying: Thus saith the LORD of hosts: My cities shall again overflow with prosperity; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.’"
10. Herodotus, Histories, 1.61.1-1.61.2, 3.1, 3.80.5 (5th cent. BCE - 5th cent. BCE) 3.1. Cyrus' son Cambyses was leading an army of his subjects, Ionian and Aeolian Greeks among them, against this Amasis for the following reason. Cambyses had sent a herald to Egypt asking Amasis for his daughter; he asked on the advice of an Egyptian, who advised it out of resentment against Amasis, that out of all the Egyptian physicians Amasis had dragged him away from his wife and children and sent him up to Persia when Cyrus sent to Amasis asking for the best eye-doctor in Egypt . ,Out of resentment, the Egyptian by his advice induced Cambyses to ask Amasis for his daughter, so that Amasis would either be wretched if he gave her, or hated by Cambyses if he did not. Amasis, intimidated by the power of Persia and frightened, could neither give his daughter nor refuse her; for he knew well that Cambyses was not going to take her as his wife but as his concubine. ,After considering the matter, he did as follows. There was a daughter of the former king Apries, all that was left of that family, quite tall and pretty, and her name was Nitetis; this girl Amasis adorned with clothes and gold and sent to Cambyses as his own daughter. ,But after a time, as he embraced her addressing her as the daughter of Amasis, the girl said to him, “O King, you do not understand how you have been made a fool of by Amasis, who dressed me in finery and sent me to you as his own daughter, when I am in fact the daughter of Apries, the ruler Amasis revolted from with the Egyptians and killed.” ,This speech and this crime that occurred turned Cyrus' son Cambyses, furiously angry, against Egypt . So the Persians say. 3.80.5. of all men he is the most inconsistent; for if you admire him modestly he is angry that you do not give him excessive attention, but if one gives him excessive attention he is angry because one is a flatter. But I have yet worse to say of him than that; he upsets the ancestral ways and rapes women and kills indiscriminately.
11. Plato, Gorgias, 471b, 471c, 471a (5th cent. BCE - 4th cent. BCE) 471a. Pol. Then this Archelaus, on your statement, is wretched? Soc. Yes, my friend, supposing he is unjust. Pol. Well, but how can he be other than unjust? He had no claim to the throne which he now occupies, being the son of a woman who was a slave of Perdiccas’ brother Alcetas, and in mere justice he was Alcetas’ slave; and if he wished to do what is just, he would be serving Alcetas and would be happy, by your account; but, as it is, he has become a prodigy of wretchedness
12. Septuagint, Tobit, 4.12 (4th cent. BCE - 2nd cent. BCE) 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land.
13. Anon., 1 Enoch, 6.7, 8.3-8.4, 69.1 (3rd cent. BCE - 2nd cent. BCE) 6.7. and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal 8.3. were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . . 69.1. And after this judgement they shall terrify and make them to tremble because they have shown this to those who dwell on the earth. 69.1. eternity and until this day. For men were not created for such a purpose, to give confirmation
14. Hebrew Bible, Daniel, 7 (2nd cent. BCE - 2nd cent. BCE)
15. Philo of Alexandria, On The Preliminary Studies, 74-76, 79, 73 (1st cent. BCE - 1st cent. CE) 73. And here it is worth while to raise the question why it is that now again Moses calls the wife of Abraham Sarah, when he had already repeatedly told us what her name was before; for he was not a writer who ever indulged in that worst description of prolixity, tautology. What, then, are we to say? Since she is about to betroth to him the handmaiden of wisdom, encyclical instruction, he says that she did not forget the duty which she owed to her mistress, but knew that she was, both in law and in her master's feelings, his wife, and that she herself was only such because of necessity and the force of opportunity. And this happens to every man who is fond of learning. And he who has experienced it may be looked upon as the most trustworthy witness to this fact.
16. Philo of Alexandria, On The Change of Names, 167, 166 (1st cent. BCE - 1st cent. CE)
17. Philo of Alexandria, On The Special Laws, 3.172-3.173 (1st cent. BCE - 1st cent. CE) 3.172. But when men are abusing one another or fighting, for women to venture to run out under pretence of assisting or defending them, is a blameable action and one of no slight shamelessness, since even, in the times of war and of military expeditions, and of dangers to their whole native land, the law does not choose that they should be enrolled as its defenders; looking at what is becoming, which it thinks desirable to preserve unchangeable at all times and in all places, thinking that this very thing is of itself better than victory, or then freedom, or than any kind of success and prosperity. 3.173. Moreover, if any woman, hearing that her husband is being assaulted, being out of her affection for him carried away by love for her husband, should yield to the feelings which overpower her and rush forth to aid him, still let her not be so audacious as to behave like a man, outrunning the nature of a woman; {16}{#de 25:11.} but even while aiding him let her continue a woman. For it would be a very terrible thing if a woman, being desirous to deliver her husband from an insult, should expose herself to insult, by exhibiting human life as full of shamelessness and liable to great reproaches for her incurable boldness;
18. Strabo, Geography, 13.1.54, 17.1.18 (1st cent. BCE - 1st cent. BCE) 13.1.54. From Scepsis came the Socratic philosophers Erastus and Coriscus and Neleus the son of Coriscus, this last a man who not only was a pupil of Aristotle and Theophrastus, but also inherited the library of Theophrastus, which included that of Aristotle. At any rate, Aristotle bequeathed his own library to Theophrastus, to whom he also left his school; and he is the first man, so far as I know, to have collected books and to have taught the kings in Egypt how to arrange a library. Theophrastus bequeathed it to Neleus; and Neleus took it to Scepsis and bequeathed it to his heirs, ordinary people, who kept the books locked up and not even carefully stored. But when they heard bow zealously the Attalic kings to whom the city was subject were searching for books to build up the library in Pergamum, they hid their books underground in a kind of trench. But much later, when the books had been damaged by moisture and moths, their descendants sold them to Apellicon of Teos for a large sum of money, both the books of Aristotle and those of Theophrastus. But Apellicon was a bibliophile rather than a philosopher; and therefore, seeking a restoration of the parts that had been eaten through, he made new copies of the text, filling up the gaps incorrectly, and published the books full of errors. The result was that the earlier school of Peripatetics who came after Theophrastus had no books at all, with the exception of only a few, mostly exoteric works, and were therefore able to philosophize about nothing in a practical way, but only to talk bombast about commonplace propositions, whereas the later school, from the time the books in question appeared, though better able to philosophise and Aristotelise, were forced to call most of their statements probabilities, because of the large number of errors. Rome also contributed much to this; for, immediately after the death of Apellicon, Sulla, who had captured Athens, carried off Apellicon's library to Rome, where Tyrannion the grammarian, who was fond of Aristotle, got it in his hands by paying court to the librarian, as did also certain booksellers who used bad copyists and would not collate the texts — a thing that also takes place in the case of the other books that are copied for selling, both here and at Alexandria. However, this is enough about these men. 17.1.18. Next to Canobus is Heracleium, in which is a temple of Hercules; then follows the Canobic mouth, and the commencement of the Delta.On the right of the Canobic canal is the Menelaite Nome, so called from the brother of the first Ptolemy, but certainly not from the hero (Menelaus), as some writers assert, among whom is Artemidorus.Next to the Canobic mouth is the Bolbitine, then the Sebennytic, and the Phatnitic, which is the third in magnitude compared with the first two, which form the boundaries of the Delta. For it branches off into the interior, not far from the vertex of the Delta. The Mendesian is very near the Phatnitic mouth; next is the Tanitic, and lastly the Pelusiac mouth. There are others, which are of little consequence, between these, since they are as it were false mouths.The mouths have entrances which are not capable of admitting large vessels, but lighters only, on account of the shallows and marshes. The Canobic mart is principally used as a mart for merchandise, the harbours at Alexandreia being closed, as I have said before.After the Bolbitine mouth there runs out to a great distance a low and sandy promontory. It is called Agnu-ceras (or Willow Point). Then follows the watch-tower of Perseus, and the fortress of the Milesians. For in the time of Psammitichus, and when Cyaxares was king of the Medes, some Milesians with 30 vessels steered into the Bolbitine mouth, disembarked there, and built the above-mentioned fortress. Some time afterwards they sailed up to the Saitic Nome. and having conquered Inarus in an engagement at sea, founded the city Naucratis, not far above Schedia.Next after the fortress of the Milesians, in proceeding towards the Sebennytic mouth, are lakes, one of which is called Butice, from the city Butus; then the city Sebennytice and Sais, the capital of the lower country; here Minerva is worshipped. In the temple there of this goddess, is the tomb of Psammitichus. Near Butus is Hermopolis, situated in an island, and at Butus is an oracle of Latona.
19. Josephus Flavius, Jewish Antiquities, 1.185, 1.187 (1st cent. CE - 1st cent. CE) 1.185. After which, before he built his altar, where the birds of prey flew about, as desirous of blood, a divine voice came to him, declaring that their neighbors would be grievous to his posterity, when they should be in Egypt, for four hundred years; during which time they should be afflicted, but afterwards should overcome their enemies, should conquer the Canaanites in war, and possess themselves of their land, and of their cities. 1.187. and God required of him to be of good courage, and said that he would add to all the rest of the benefits that he had bestowed upon him, ever since he led him out of Mesopotamia, the gift of children. Accordingly Sarai, at God’s command, brought to his bed one of her handmaidens, a woman of Egyptian descent, in order to obtain children by her;
20. Mishnah, Yoma, 3.7, 7.1 (1st cent. CE - 3rd cent. CE) 3.7. In the morning he would wear Pelusian linen worth twelve minas (1200 dinar/zuz); at dusk Indian linen worth eight hundred zuz, the words of Rabbi Meir. The sages say: in the morning he would wear [garments] worth eighteen minas and at dusk [garments] worth twelve minas, altogether thirty minas. These [costs] were at the charge of the community and if he wanted to add, he adds more out of his own pocket." 7.1. The high priest [then] came to read. If he wished to read in linen garments, he reads, and if not he reads in his own white cloak. The synagogue attendant would take a Torah scroll and give it to the head of the synagogue, and the head of the synagogue gives it to deputy high priest, and the deputy high priest gives it to the high priest, and the high priest stands and receives it, and reads, [section] beginning] “After the death …” (Leviticus 16:1-34) and “But on the tenth…” (Leviticus 23:26-32). Then he would roll up the Torah scroll and put it in his bosom and say, “More than what I have read out before you is written here.” And “On the tenth …” (Numbers 29:7-11) which is in the Book of Numbers he recites by heart. And he recites on it eight benedictions: “For the law”, “For the Temple service,” “For thanksgiving,” “For the forgiveness of sins” and “For the Temple” on its own, and “For Israel” on its own and “For Jerusalem” on its own, “For the priests” on their own and “For the rest of the prayer.”"
21. New Testament, Acts, 13.14-13.15, 13.27 (1st cent. CE - 2nd cent. CE) 13.14. But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak. 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him.
22. New Testament, Galatians, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 4.21-5.1 (1st cent. CE - 1st cent. CE) 3.10. For as many as are of the works of the law areunder a curse. For it is written, "Cursed is everyone who doesn'tcontinue in all things that are written in the book of the law, to dothem.
23. New Testament, Romans, 5.19 (1st cent. CE - 1st cent. CE) 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous.
24. New Testament, John, 20.4-20.6 (1st cent. CE - 1st cent. CE) 20.4. They both ran together. The other disciple outran Peter, and came to the tomb first. 20.5. Stooping and looking in, he saw the linen cloths lying, yet he didn't enter in. 20.6. Then Simon Peter came, following him, and entered into the tomb. He saw the linen cloths lying
25. New Testament, Luke, 1.26, 4.16-4.22 (1st cent. CE - 1st cent. CE) 1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son?
26. Pliny The Elder, Natural History, 5.62 (1st cent. CE - 1st cent. CE)
27. Plutarch, Julius Caesar, 49 (1st cent. CE - 2nd cent. CE)
28. Seneca The Younger, On Leisure, 9.5 (1st cent. CE - 1st cent. CE)
29. Aelian, Varia Historia, 12.43 (2nd cent. CE - 3rd cent. CE)
30. Clement of Alexandria, Miscellanies, 1.5.28-1.5.32, 1.15.72, 1.22-1.28, 1.23.153, 2.2.5, 5.6.32-5.6.40, 5.11.67 (2nd cent. CE - 3rd cent. CE)
31. Irenaeus, Refutation of All Heresies, 1.22.2, 1.29, 1.31, 1.31.3 (2nd cent. CE - 3rd cent. CE)
32. Pausanias, Description of Greece, 6.5.7 (2nd cent. CE - 2nd cent. CE) 6.5.7. Dareius, the bastard son of Artaxerxes, who with the support of the Persian common people put down Sogdius, the legitimate son of Artaxerxes, and ascended the throne in his stead, learning when he was king of the exploits of Pulydamas, sent messengers with the promise of gifts and persuaded him to come before his presence at Susa . There he challenged three of the Persians called Immortals to fight him—one against three— and killed them. of his exploits enumerated, some are represented on the pedestal of the statue at Olympia, and others are set forth in the inscription.
33. Tertullian, Prescription Against Heretics, 30, 29 (2nd cent. CE - 3rd cent. CE)
34. Babylonian Talmud, Megillah, 16b (3rd cent. CE - 6th cent. CE) 16b. יכשל בו דאמר רבא בר מחסיא אמר רב חמא בר גוריא אמר רב בשביל משקל שני סלעים מילת שהוסיף יעקב ליוסף משאר אחיו נתגלגל הדבר וירדו אבותינו למצרים אמר רבי בנימן בר יפת רמז רמז לו שעתיד בן לצאת ממנו שיצא מלפני המלך בחמשה לבושי מלכות שנאמר ומרדכי יצא בלבוש מלכות תכלת וגו',(בראשית מה, יד) ויפול על צוארי בנימן אחיו כמה צוארין הוו ליה לבנימין אמר רבי אלעזר בכה על שני מקדשים שעתידין להיות בחלקו של בנימין ועתידין ליחרב ובנימין בכה על צואריו בכה על משכן שילה שעתיד להיות בחלקו של יוסף ועתיד ליחרב,(בראשית מה, יב) והנה עיניכם רואות ועיני אחי בנימין אמר רבי אלעזר אמר להם כשם שאין בלבי על בנימין אחי שלא היה במכירתי כך אין בלבי עליכם כי פי המדבר אליכם כפי כן לבי,(בראשית מה, כג) ולאביו שלח כזאת עשרה חמורים נושאים מטוב מצרים מאי מטוב מצרים אמר ר' בנימין בר יפת אמר רבי אלעזר שלח לו יין [ישן] שדעת זקנים נוחה הימנו,(בראשית נ, יח) וילכו גם אחיו ויפלו לפניו אמר רבי בנימין בר יפת אמר רבי אלעזר היינו דאמרי אינשי תעלא בעידניה סגיד ליה,תעלא מאי בצירותיה מאחווה אלא אי איתמר הכי איתמר (בראשית מז, לא) וישתחו ישראל על ראש המטה אמר רבי בנימין בר יפת אמר רבי אלעזר תעלא בעידניה סגיד ליה,(בראשית נ, כא) וינחם אותם וידבר על לבם אמר רבי בנימין בר יפת אמר רבי אלעזר מלמד שאמר להם דברים שמתקבלין על הלב ומה עשרה נרות לא יכלו לכבות נר אחד נר אחד היאך יכול לכבות עשרה נרות,(אסתר ח, טז) ליהודים היתה אורה ושמחה וששון ויקר אמר רב יהודה אורה זו תורה וכן הוא אומר (משלי ו, כג) כי נר מצוה ותורה אור שמחה זה יום טוב וכן הוא אומר (דברים טז, יד) ושמחת בחגך ששון זו מילה וכן הוא אומר (תהלים קיט, קסב) שש אנכי על אמרתך,ויקר אלו תפלין וכן הוא אומר (דברים כח, י) וראו כל עמי הארץ כי שם ה' נקרא עליך ויראו ממך ותניא רבי אליעזר הגדול אומר אלו תפלין שבראש,ואת פרשנדתא וגו' עשרת בני המן אמר רב אדא דמן יפו עשרת בני המן ועשרת צריך לממרינהו בנשימה אחת מאי טעמא כולהו בהדי הדדי נפקו נשמתייהו אמר רבי יוחנן ויו דויזתא צריך למימתחה בזקיפא כמורדיא דלברות מאי טעמא כולהו בחד זקיפא אזדקיפו,אמר רבי חנינא בר פפא דרש ר' שילא איש כפר תמרתא כל השירות כולן נכתבות אריח על גבי לבינה ולבינה על גבי אריח,חוץ משירה זו ומלכי כנען שאריח על גבי אריח ולבינה על גבי לבינה מ"ט שלא תהא תקומה למפלתן,ויאמר המלך לאסתר המלכה בשושן הבירה הרגו היהודים אמר רבי אבהו מלמד שבא מלאך וסטרו על פיו,ובבאה לפני המלך אמר עם הספר אמר אמרה מיבעי ליה אמר רבי יוחנן אמרה לו יאמר בפה מה שכתוב בספר,דברי שלום ואמת אמר רבי תנחום ואמרי לה אמר רבי אסי מלמד שצריכה שרטוט כאמיתה של תורה,ומאמר אסתר קיים מאמר אסתר אין דברי הצומות לא אמר רבי יוחנן דברי הצומות ומאמר אסתר קיים (את ימי) הפורים האלה,כי מרדכי היהודי משנה למלך אחשורוש וגדול ליהודים ורצוי לרוב אחיו לרוב אחיו ולא לכל אחיו מלמד שפירשו ממנו מקצת סנהדרין,אמר רב יוסף גדול ת"ת יותר מהצלת נפשות דמעיקרא חשיב ליה למרדכי בתר ד' ולבסוף בתר חמשה מעיקרא כתיב (עזרא ב, ב) אשר באו עם זרובבל ישוע נחמיה שריה רעליה מרדכי בלשן ולבסוף כתיב (נחמיה ז, ז) הבאים עם זרובבל ישוע נחמיה עזריה רעמיה נחמני מרדכי בלשן,אמר רב ואיתימא רב שמואל בר מרתא גדול תלמוד תורה יותר מבנין בית המקדש שכל זמן שברוך בן נריה קיים לא הניחו עזרא ועלה,אמר רבה אמר רב יצחק בר שמואל בר מרתא גדול תלמוד תורה יותר מכבוד אב ואם שכל אותן שנים שהיה יעקב אבינו בבית עבר לא נענש דאמר מר 16b. bhehimself bshould stumbleby showing favoritism to Benjamin? bAs Rava bar Meḥaseyya saidthat bRav Ḥama bar Gurya saidthat bRav said: Due tothe weight of btwo sela of fine wool that Jacobgave to Joseph, which he badded towhat he gave bJoseph beyondwhat he gave bthe rest of his brothers,as he made him his special coat, bthe story progressed and our forefathers went down to Egypt.How then could Joseph have displayed similar favoritism toward Benjamin? bRabbi Binyamin bar Yefet said: Hewas not showing favoritism. Rather, he bintimated to him that a descendant was destined to issue from him who would go out from the presence of the kingwearing bfive royal garments, as it is stated: “And Mordecai went forthfrom the presence of the king bin royal apparel of sky blueand white, and with a great crown of gold, and with a wrap of fine linen and purple” (Esther 8:15).,The Gemara elaborates on certain elements in the story of Joseph and his brothers. The verse states with regard to Joseph: b“And he fell on his brother Benjamin’s neck [ itzavarei/b] and wept” (Genesis 45:14). The wording of the verse gives rise to a question, as the word itzavareiis plural, meaning necks: bHow many necks did Benjamin have,such that the verse should use the plural itzavareirather than the singular itzavar /i? bRabbi Elazar said:This intimates bthatJoseph bcried over the two Temples that were destined to be in thetribal bterritory of Benjamin and were destined to be destroyed.The same verse continues: b“And Benjamin wept on his neck”(Genesis 45:14); bhe cried over the tabernacle of Shiloh that was destined to be in thetribal bterritory of Joseph and was destined to be destroyed. /b,The verse states: b“And behold, your eyes see, and the eyes of my brother Benjamin”(Genesis 45:12). bRabbi Elazar said:Joseph bsaid tohis brothers as follows: bJust as Icertainly bharbor noresentment bin my heart toward my brother Benjamin, for he was noteven bpresent when I was sold, so too, I harbor noresentment btoward you.The verse continues: b“That it is my mouth [ iki fi /i] that speaks to you”(Genesis 45:12), i.e., bAs my mouth [ ikefi /i] is, so is my heart. /b,The verse states: b“And to his father he sent after this manner ten donkeys laden with the good things of Egypt”(Genesis 45:23). The Gemara asks: bWhat are “the good things of Egypt”that are mentioned but not specified here? bRabbi Binyamin bar Yefet saidthat bRabbi Elazar said: He sent him aged wine, which the elderly find pleasing. /b,Following Jacob’s death, it states concerning Joseph: b“And his brothers even went and fell down before him”(Genesis 50:18). bRabbi Binyamin bar Yefet saidthat bRabbi Elazar said: Thisexplains the folk saying bthat people say: When the fox is in its hour, bow down to it,i.e., if a fox is appointed king, one must bow down before and submit oneself to it.,The Gemara expresses astonishment at the use of this parable: Are you calling Joseph ba fox? What, was he inferior to his brotherssuch that in relation to them you call him a fox? bRather, if such a statement was stated, it was stated as follows,not in connection with this verse, but rather in connection with a different verse. The verse states: b“And Israel bowed himself upon the head of the bed”(Genesis 47:31). With regard to this, bRabbi Binyamin bar Yefet saidthat bRabbi Elazar said: When the fox is in its hour, bow down to it,as Jacob had to bow down before his son Joseph, who had reached greatness.,It says with regard to Joseph’s remarks to his brothers: b“And he comforted them and spoke to their hearts”(Genesis 50:21). bRabbi Binyamin bar Yefet saidthat bRabbi Elazar said:This bteaches that he spoke to them words that are acceptable to the heart,and alleviated their fears. This is what he said: bIf ten lights could not put out one light,as all of you were unable to do me harm, bhow can one light put out ten lights? /b,§ The Gemara returns to its explanation of the Megilla. The verse states: b“The Jews had light and gladness, and joy and honor”(Esther 8:16). bRav Yehuda said: “Light”; thisis referring to the bTorahthat they once again studied. bAnd similarly it says: “For the mitzva is a lamp and the Torah is light”(Proverbs 6:23). b“Gladness” [ isimḥa /i]; thisis referring to bthe Festivalsthat they once again observed. bAnd similarly it says: “And you shall be glad [ ivesamakhta /i] on your Festival”(Deuteronomy 16:14). b“Joy” [ isasson /i]; thisis referring to bcircumcision,as they once again circumcised their sons. bAnd similarly it says: “I rejoice [ isas /i] at Your word”(Psalms 119:162), which the Sages understood as referring to David’s rejoicing over the mitzva of circumcision., b“Honor”; this isreferring to bphylacteries,which they once again donned. bAnd similarly it says: “And all peoples of the earth will see that you are called by the name of the Lord; and they will be afraid of you”(Deuteronomy 28:10). bAnd it was taughtin a ibaraita /i: bRabbi Eliezer the Great said: Thisis referring to bthe phylacteries worn on the head.Haman had banned the fulfillment of all the mitzvot mentioned, but upon Haman’s demise the Jews returned to their observance.,The verse states: “And in Shushan the capital the Jews slew and destroyed five hundred men. bAnd Parshandatha… /band Vaizatha, bthe ten sons of Haman”(Esther 9:6–10). bRav Adda from Jaffa said:When reading the Megilla, the names of bthe ten sons of Haman andthe word b“ten” must be said in one breath. What is the reasonfor this? It is that btheir souls all departed together. Rabbi Yoḥa said:The letter ivavinthe name b“Vaizatha”is a lengthened ivavand bmust be elongated as a pole, like a steering oar of a ship [ iliberot /i]. What is the reasonfor this? To indicate that bthey were all hanged on one pole. /b, bRabbi Ḥanina bar Pappa saidthat bRabbi Sheila, a man of the village of Timarta, interpreteda verse bhomiletically: Allof bthe songsin the Bible bare writtenin the form of ba half brick arranged upon a whole brick and a whole brick arranged upon a half brick,i.e., each line of the song is divided into a stitch of text, referred to as a half brick, which is separated by a blank space, referred to as a whole brick, from the concluding stitch of that line of text.,The next line of the song inverts the sequence. bThis is the principle for all songs in the Bible exceptfor bthis song,referring to the list of Haman’s sons, bandthe song listing bthe kings of Canaanwho were defeated by Joshua. These two songs are written in the form of ba half brick arranged upon a half brick and a whole brick arranged upon a whole brick,i.e., one stitch of text over another, and one blank space over another. bWhat is the reasonthat these two songs are written in this anomalous fashion? bSo that they should never rise from their downfall.Just as a wall that is built in this manner will not stand, so too, these individuals should have no resurgence.,The verse states: b“And the king said to Esther the queen: The Jews have slainand destroyed five hundred men bin Shushan the capital,and also the ten sons of Haman; what have they done in the rest of the king’s provinces? Now what is your petition and it shall be granted to you; and what more do you request, and it shall be done” (Esther 9:12). bRabbi Abbahu said: This teaches that an angel came and slapped him on his mouth,so that he was unable to finish what he was saying; he started with a complaint about what the Jews were doing, but ended on an entirely different note.,The verse states: b“But when she came before the king, he said with a letter”(Esther 9:25). Why does it say: b“He said”? It should have said: “She said,”as it was Esther who changed the decree. bRabbi Yoḥa said: She said toAhasuerus: bLet it be said byword of bmouth,indicating that bthat which is written in the lettershould also be ordered verbally.,With regard to what is stated: b“Words of peace and truth”(Esther 9:30), bRabbi Tanḥum said, and some saythat bRabbi Asisaid: This bteaches thata Megilla scroll brequires scoring,i.e., that the lines for the text must be scored onto the parchment, bas the Torah itself,i.e., as is done in a Torah scroll.,The verses say: “The matters of the fasts and their cry. bAnd the decree of Esther confirmedthese matters of Purim” (Esther 9:31–32). The Gemara asks: Should we say that b“the decree of Esther” indeedconfirmed these matters of Purim, but b“the matters of the fasts”did bnot?But didn’t the fasts also contribute to the miracle? bRabbi Yoḥa said:These two verses, b“The matters of the fastsand their cry. bAnd the decree of Esther confirmed these matters of Purim,”should be read as one.,The verse states: b“For Mordecai the Jew was second to the king Ahasuerus, and great among the Jews, and accepted by the majority of his brethren”(Esther 10:3). The Gemara comments: The verse indicates that Mordecai was accepted only b“By the majority of his brethren,” but not by all his brethren.This bteaches that somemembers bof the Sanhedrin parted from him,because he occupied himself with community needs, and was therefore compelled to neglect his Torah study. They felt that this was a mistake and that he should have remained active on the Sanhedrin., bRav Yosef said: Studying Torah is greater than saving lives, as initially,when listing the Jewish leaders who came to Eretz Yisrael, bMordecai was mentioned after fourother people, bbut at the endhe was listed bafter five.This is taken to indicate that his involvement in governmental affairs instead of in Torah study lowered his stature one notch. The Gemara proves this: bAt first it is written: “Who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan”(Ezra 2:2); bbut in the endin a later list bit is written: “Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahmani, Mordecai, Bilshan”(Nehemiah 7:7)., bRav said, and some saythat bRav Shmuel bar Martasaid: bStudying Torah is greaterand more important bthan building the Temple.A proof of this is that bfor as long as Baruch ben Neriah was alivein Babylonia, bEzra,who was his disciple, bdid not leave him and go upto Eretz Yisrael to build the Temple., bRabba saidthat bRav Yitzḥak bar Shmuel bar Marta said: Studying Torah isgreater and bmoreimportant bthan honoring one’s father and mother,and a proof of this is bthat for all those years that our father Jacob spent in the house of Eberand studied Torah there bhe was not punishedfor having neglected to fulfill the mitzva of honoring one’s parents. bAs the Master said: /b
35. Nag Hammadi, The Apocalypse of Adam, 72.15-72.17, 74.8-74.16, 76.8-76.15, 85.2-85.17, 85.19-85.29 (3rd cent. CE - 3rd cent. CE)
36. Nag Hammadi, The Gospel of The Egyptians, 68.10-68.14 (3rd cent. CE - 3rd cent. CE)
37. Origen, Against Celsus, 6.24-6.38 (3rd cent. CE - 3rd cent. CE) 6.24. After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigate the Christian mysteries, along with the aforesaid Persian, will, on comparing the two together, and on unveiling the rites of the Christians, see in this way the difference between them. Now, wherever he was able to give the names of the various sects, he was nothing loth to quote those with which he thought himself acquainted; but when he ought most of all to have done this, if they were really known to him, and to have informed us which was the sect that makes use of the diagram he has drawn, he has not done so. It seems to me, however, that it is from some statements of a very insignificant sect called Ophites, which he has misunderstood, that, in my opinion, he has partly borrowed what he says about the diagram. Now, as we have always been animated by a love of learning, we have fallen in with this diagram, and we have found in it the representations of men who, as Paul says, creep into houses, and lead captive silly women laden with sins, led away with various lusts; ever learning, and never able to come to the knowledge of the truth. The diagram was, however, so destitute of all credibility, that neither these easily deceived women, nor the most rustic class of men, nor those who were ready to be led away by any plausible pretender whatever, ever gave their assent to the diagram. Nor, indeed, have we ever met any individual, although we have visited many parts of the earth, and have sought out all those who anywhere made profession of knowledge, that placed any faith in this diagram. 6.25. In this diagram were described ten circles, distinct from each other, but united by one circle, which was said to be the soul of all things, and was called Leviathan. This Leviathan, the Jewish Scriptures say, whatever they mean by the expression, was created by God for a plaything; for we find in the Psalms: In wisdom have You made all things: the earth is full of Your creatures; so is this great and wide sea. There go the ships; small animals with great; there is this dragon, which You have formed to play therein. Instead of the word dragon, the term leviathan is in the Hebrew. This impious diagram, then, said of this leviathan, which is so clearly depreciated by the Psalmist, that it was the soul which had travelled through all things! We observed, also, in the diagram, the being named Behemoth, placed as it were under the lowest circle. The inventor of this accursed diagram had inscribed this leviathan at its circumference and centre, thus placing its name in two separate places. Moreover, Celsus says that the diagram was divided by a thick black line, and this line he asserted was called Gehenna, which is Tartarus. Now as we found that Gehenna was mentioned in the Gospel as a place of punishment, we searched to see whether it is mentioned anywhere in the ancient Scriptures, and especially because the Jews too use the word. And we ascertained that where the valley of the son of Ennom was named in Scripture in the Hebrew, instead of valley, with fundamentally the same meaning, it was termed both the valley of Ennom and also Geenna. And continuing our researches, we find that what was termed Geenna, or the valley of Ennom, was included in the lot of the tribe of Benjamin, in which Jerusalem also was situated. And seeking to ascertain what might be the inference from the heavenly Jerusalem belonging to the lot of Benjamin and the valley of Ennom, we find a certain confirmation of what is said regarding the place of punishment, intended for the purification of such souls as are to be purified by torments, agreeably to the saying: The Lord comes like a refiner's fire, and like fullers' soap: and He shall sit as a refiner and purifier of silver and of gold. 6.26. It is in the precincts of Jerusalem, then, that punishments will be inflicted upon those who undergo the process of purification, who have received into the substance of their soul the elements of wickedness, which in a certain place is figuratively termed lead, and on that account iniquity is represented in Zechariah as sitting upon a talent of lead. But the remarks which might be made on this topic are neither to be made to all, nor to be uttered on the present occasion; for it is not unattended with danger to commit to writing the explanation of such subjects, seeing the multitude need no further instruction than that which relates to the punishment of sinners; while to ascend beyond this is not expedient, for the sake of those who are with difficulty restrained, even by fear of eternal punishment, from plunging into any degree of wickedness, and into the flood of evils which result from sin. The doctrine of Geenna, then, is unknown both to the diagram and to Celsus: for had it been otherwise, the framers of the former would not have boasted of their pictures of animals and diagrams, as if the truth were represented by these; nor would Celsus, in his treatise against the Christians, have introduced among the charges directed against them statements which they never uttered instead of what was spoken by some who perhaps are no longer in existence, but have altogether disappeared, or been reduced to a very few individuals, and these easily counted. And as it does not beseem those who profess the doctrines of Plato to offer a defense of Epicurus and his impious opinions, so neither is it for us to defend the diagram, or to refute the accusations brought against it by Celsus. We may therefore allow his charges on these points to pass as superfluous and useless, for we would censure more severely than Celsus any who should be carried away by such opinions. 6.27. After the matter of the diagram, he brings forward certain monstrous statements, in the form of question and answer, regarding what is called by ecclesiastical writers the seal, statements which did not arise from imperfect information; such as that he who impresses the seal is called father, and he who is sealed is called young man and son; and who answers, I have been anointed with white ointment from the tree of life,- things which we never heard to have occurred even among the heretics. In the next place, he determines even the number mentioned by those who deliver over the seal, as that of seven angels, who attach themselves to both sides of the soul of the dying body; the one party being named angels of light, the others 'archontics;' and he asserts that the ruler of those named 'archontics' is termed the 'accursed' god. Then, laying hold of the expression, he assails, not without reason, those who venture to use such language; and on that account we entertain a similar feeling of indignation with those who censure such individuals, if indeed there exist any who call the God of the Jews- who sends rain and thunder, and who is the Creator of this world, and the God of Moses, and of the cosmogony which he records - an accursed divinity. Celsus, however, appears to have had in view in employing these expressions, not a rational object, but one of a most irrational kind, arising out of his hatred towards us, which is so unlike a philosopher. For his aim was, that those who are unacquainted with our customs should, on perusing his treatise, at once assail us as if we called the noble Creator of this world an accursed divinity. He appears to me, indeed, to have acted like those Jews who, when Christianity began to be first preached, scattered abroad false reports of the Gospel, such as that Christians offered up an infant in sacrifice, and partook of its flesh; and again, that the professors of Christianity, wishing to do the 'works of darkness,' used to extinguish the lights (in their meetings), and each one to have sexual intercourse with any woman whom he chanced to meet. These calumnies have long exercised, although unreasonably, an influence over the minds of very many, leading those who are aliens to the Gospel to believe that Christians are men of such a character; and even at the present day they mislead some, and prevent them from entering even into the simple intercourse of conversation with those who are Christians. 6.28. With some such object as this in view does Celsus seem to have been actuated, when he alleged that Christians term the Creator an accursed divinity; in order that he who believes these charges of his against us, should, if possible, arise and exterminate the Christians as the most impious of mankind. Confusing, moreover, things that are distinct, he states also the reason why the God of the Mosaic cosmogony is termed accursed, asserting that such is his character, and worthy of execration in the opinion of those who so regard him, inasmuch as he pronounced a curse upon the serpent, who introduced the first human beings to the knowledge of good and evil. Now he ought to have known that those who have espoused the cause of the serpent, because he gave good advice to the first human beings, and who go far beyond the Titans and Giants of fable, and are on this account called Ophites, are so far from being Christians, that they bring accusations against Jesus to as great a degree as Celsus himself; and they do not admit any one into their assembly until he has uttered maledictions against Jesus. See, then, how irrational is the procedure of Celsus, who, in his discourse against the Christians, represents as such those who will not even listen to the name of Jesus, or omit even that He was a wise man, or a person of virtuous character! What, then, could evince greater folly or madness, not only on the part of those who wish to derive their name from the serpent as the author of good, but also on the part of Celsus, who thinks that the accusations with which the Ophites are charged, are chargeable also against the Christians! Long ago, indeed, that Greek philosopher who preferred a state of poverty, and who exhibited the pattern of a happy life, showing that he was not excluded from happiness although he was possessed of nothing, termed himself a Cynic; while these impious wretches, as not being human beings, whose enemy the serpent is, but as being serpents, pride themselves upon being called Ophites from the serpent, which is an animal most hostile to and greatly dreaded by man, and boast of one Euphrates as the introducer of these unhallowed opinions. 6.29. In the next place, as if it were the Christians whom he was calumniating, he continues his accusations against those who termed the God of Moses and of his law an accursed divinity; and imagining that it is the Christians who so speak, he expresses himself thus: What could be more foolish or insane than such senseless wisdom? For what blunder has the Jewish lawgiver committed? And why do you accept, by means, as you say, of a certain allegorical and typical method of interpretation, the cosmogony which he gives, and the law of the Jews, while it is with unwillingness, O most impious man, that you give praise to the Creator of the world, who promised to give them all things; who promised to multiply their race to the ends of the earth, and to raise them up from the dead with the same flesh and blood, and who gave inspiration to their prophets; and, again, you slander Him! When you feel the force of such considerations, indeed, you acknowledge that you worship the same God; but when your teacher Jesus and the Jewish Moses give contradictory decisions, you seek another God, instead of Him, and the Father! Now, by such statements, this illustrious philosopher Celsus distinctly slanders the Christians, asserting that, when the Jews press them hard, they acknowledge the same God as they do; but that when Jesus legislates differently from Moses, they seek another god instead of Him. Now, whether we are conversing with the Jews, or are alone with ourselves, we know of only one and the same God, whom the Jews also worshipped of old time, and still profess to worship as God, and we are guilty of no impiety towards Him. We do not assert, however, that God will raise men from the dead with the same flesh and blood, as has been shown in the preceding pages; for we do not maintain that the natural body, which is sown in corruption, and in dishonour, and in weakness, will rise again such as it was sown. On such subjects, however, we have spoken at adequate length in the foregoing pages. 6.30. He next returns to the subject of the Seven ruling Demons, whose names are not found among Christians, but who, I think, are accepted by the Ophites. We found, indeed, that in the diagram, which on their account we procured a sight of, the same order was laid down as that which Celsus has given. Celsus says that the goat was shaped like a lion, not mentioning the name given him by those who are truly the most impious of individuals; whereas we discovered that He who is honoured in holy Scripture as the angel of the Creator is called by this accursed diagram Michael the Lion-like. Again, Celsus says that the second in order is a bull; whereas the diagram which we possessed made him to be Suriel, the bull-like. Further, Celsus termed the third an amphibious sort of animal, and one that hissed frightfully; while the diagram described the third as Raphael, the serpent-like. Moreover, Celsus asserted that the fourth had the form of an eagle; the diagram representing him as Gabriel, the eagle-like. Again, the fifth, according to Celsus, had the countece of a bear; and this, according to the diagram, was Thauthabaoth, the bear-like. Celsus continues his account, that the sixth was described as having the face of a dog; and him the diagram called Erataoth. The seventh, he adds, had the countece of an ass, and was named Thaphabaoth or Onoel; whereas we discovered that in the diagram he is called Onoel, or Thartharaoth, being somewhat asinine in appearance. We have thought it proper to be exact in stating these matters, that we might not appear to be ignorant of those things which Celsus professed to know, but that we Christians, knowing them better than he, may demonstrate that these are not the words of Christians, but of those who are altogether alienated from salvation, and who neither acknowledge Jesus as Saviour, nor God, nor Teacher, nor Son of God. 6.31. Moreover, if any one would wish to become acquainted with the artifices of those sorcerers, through which they desire to lead men away by their teaching (as if they possessed the knowledge of certain secret rites), but are not at all successful in so doing, let him listen to the instruction which they receive after passing through what is termed the fence of wickedness, - gates which are subjected to the world of ruling spirits. (The following, then, is the manner in which they proceed): I salute the one-formed king, the bond of blindness, complete oblivion, the first power, preserved by the spirit of providence and by wisdom, from whom I am sent forth pure, being already part of the light of the son and of the father: grace be with me; yea, O father, let it be with me. They say also that the beginnings of the Ogdoad are derived from this. In the next place, they are taught to say as follows, while passing through what they call Ialdabaoth: You, O first and seventh, who art born to command with confidence, you, O Ialdabaoth, who art the rational ruler of a pure mind, and a perfect work to son and father, bearing the symbol of life in the character of a type, and opening to the world the gate which you closed against your kingdom, I pass again in freedom through your realm. Let grace be with me; yea, O father, let it be with me. They say, moreover, that the star Ph non is in sympathy with the lion-like ruler. They next imagine that he who has passed through Ialdabaoth and arrived at Iao ought thus to speak: You, O second Iao, who shines by night, who art the ruler of the secret mysteries of son and father, first prince of death, and portion of the innocent, bearing now my own beard as symbol, I am ready to pass through your realm, having strengthened him who is born of you by the living word. Grace be with me; father, let it be with me. They next come to Sabaoth, to whom they think the following should be addressed: O governor of the fifth realm, powerful Sabaoth, defender of the law of your creatures, who are liberated by your grace through the help of a more powerful Pentad, admit me, seeing the faultless symbol of their art, preserved by the stamp of an image, a body liberated by a Pentad. Let grace be with me, O father, let grace be with me. And after Sabaoth they come to Astaph us, to whom they believe the following prayer should be offered: O Astaph us, ruler of the third gate, overseer of the first principle of water, look upon me as one of your initiated, admit me who am purified with the spirit of a virgin, you who sees the essence of the world. Let grace be with me, O father, let grace be with me. After him comes Alo us, who is to be thus addressed: O Alo us, governor of the second gate, let me pass, seeing I bring to you the symbol of your mother, a grace which is hidden by the powers of the realms. Let grace be with me, O father, let it be with me. And last of all they name Hor us, and think that the following prayer ought to be offered to him: You who fearlessly leaped over the rampart of fire, O Hor us, who obtained the government of the first gate, let me pass, seeing you behold the symbol of your own power, sculptured on the figure of the tree of life, and formed after this image, in the likeness of innocence. Let grace be with me, O father, let grace be with me. 6.32. The supposed great learning of Celsus, which is composed, however, rather of curious trifles and silly talk than anything else, has made us touch upon these topics, from a wish to show to every one who peruses his treatise and our reply, that we have no lack of information on those subjects, from which he takes occasion to calumniate the Christians, who neither are acquainted with, nor concern themselves about, such matters. For we, too, desired both to learn and set forth these things, in order that sorcerers might not, under pretext of knowing more than we, delude those who are easily carried away by the glitter of names. And I could have given many more illustrations to show that we are acquainted with the opinions of these deluders, and that we disown them, as being alien to ours, and impious, and not in harmony with the doctrines of true Christians, of which we are ready to make confession even to the death. It must be noticed, too, that those who have drawn up this array of fictions, have, from neither understanding magic, nor discriminating the meaning of holy Scripture, thrown everything into confusion; seeing that they have borrowed from magic the names of Ialdabaoth, and Astaph us, and Hor us, and from the Hebrew Scriptures him who is termed in Hebrew Iao or Jah, and Sabaoth, and Adon us, and Elo us. Now the names taken from the Scriptures are names of one and the same God; which, not being understood by the enemies of God, as even themselves acknowledge, led to their imagining that Iao was a different God, and Sabaoth another, and Adon us, whom the Scriptures term Adonai, a third besides, and that Elo us, whom the prophets name in Hebrew Eloi, was also different 6.33. Celsus next relates other fables, to the effect that certain persons return to the shapes of the archontics, so that some are called lions, others bulls, others dragons, or eagles, or bears, or dogs. We found also in the diagram which we possessed, and which Celsus called the square pattern, the statements made by these unhappy beings concerning the gates of Paradise. The flaming sword was depicted as the diameter of a flaming circle, and as if mounting guard over the tree of knowledge and of life. Celsus, however, either would not or could not repeat the harangues which, according to the fables of these impious individuals, are represented as spoken at each of the gates by those who pass through them; but this we have done in order to show to Celsus and those who read his treatise, that we know the depth of these unhallowed mysteries, and that they are far removed from the worship which Christians offer up to God. 6.34. After finishing the foregoing, and those analogous matters which we ourselves have added, Celsus continues as follows: They continue to heap together one thing after another - discourses of prophets, and circles upon circles, and effluents from an earthly church, and from circumcision; and a power flowing from one Prunicos, a virgin and a living soul; and a heaven slain in order to live, and an earth slaughtered by the sword, and many put to death that they may live, and death ceasing in the world, when the sin of the world is dead; and, again, a narrow way, and gates that open spontaneously. And in all their writings (is mention made) of the tree of life, and a resurrection of the flesh by means of the 'tree,' because, I imagine, their teacher was nailed to a cross, and was a carpenter by craft; so that if he had chanced to have been cast from a precipice, or thrust into a pit, or suffocated by hanging, or had been a leather-cutter, or stone-cutter, or worker in iron, there would have been (invented) a precipice of life beyond the heavens, or a pit of resurrection, or a cord of immortality, or a blessed stone, or an iron of love, or a sacred leather! Now what old woman would not be ashamed to utter such things in a whisper, even when making stories to lull an infant to sleep? In using such language as this, Celsus appears to me to confuse together matters which he has imperfectly heard. For it seems likely that, even supposing that he had heard a few words traceable to some existing heresy, he did not clearly understand the meaning intended to be conveyed; but heaping the words together, he wished to show before those who knew nothing either of our opinions or of those of the heretics, that he was acquainted with all the doctrines of the Christians. And this is evident also from the foregoing words. 6.35. It is our practice, indeed, to make use of the words of the prophets, who demonstrate that Jesus is the Christ predicted by them, and who show from the prophetic writings the events in the Gospels regarding Jesus have been fulfilled. But when Celsus speaks of circles upon circles, (he perhaps borrowed the expression) from the aforementioned heresy, which includes in one circle (which they call the soul of all things, and Leviathan) the seven circles of archontic demons, or perhaps it arises from misunderstanding the preacher, when he says: The wind goes in a circle of circles, and returns again upon its circles. The expression, too, effluents of an earthly church and of circumcision, was probably taken from the fact that the church on earth was called by some an effluent from a heavenly church and a better world; and that the circumcision described in the law was a symbol of the circumcision performed there, in a certain place set apart for purification. The adherents of Valentinus, moreover, in keeping with their system of error, give the name of Prunicos to a certain kind of wisdom, of which they would have the woman afflicted with the twelve years' issue of blood to be the symbol; so that Celsus, who confuses together all sorts of opinions - Greek, Barbarian, and Heretical - having heard of her, asserted that it was a power flowing forth from one Prunicos, a virgin. The living soul, again, is perhaps mysteriously referred by some of the followers of Valentinus to the being whom they term the psychic creator of the world; or perhaps, in contradistinction to a dead soul, the living soul is termed by some, not inelegantly, the soul of him who is saved. I know nothing, however, of a heaven which is said to be slain, or of an earth slaughtered by the sword, or of many persons slain in order that they might live; for it is not unlikely that these were coined by Celsus out of his own brain. 6.36. We would say, moreover, that death ceases in the world when the sin of the world dies, referring the saying to the mystical words of the apostle, which run as follows: When He shall have put all enemies under His feet, then the last enemy that shall be destroyed is death. And also: When this corruptible shall have put on incorruption, then shall be brought to pass the saying that is written, Death is swallowed up in victory. The strait descent, again, may perhaps be referred by those who hold the doctrine of transmigration of souls to that view of things. And it is not incredible that the gates which are said to open spontaneously are referred obscurely by some to the words, Open to me the gates of righteousness, that I may go into them, and praise the Lord; this gate of the Lord, into it the righteous shall enter; and again, to what is said in the ninth psalm, You that lifts me up from the gates of death, that I may show forth all Your praise in the gates of the daughter of Zion. The Scripture further gives the name of gates of death to those sins which lead to destruction, as it terms, on the contrary, good actions the gates of Zion. So also the gates of righteousness, which is an equivalent expression to the gates of virtue, and these are ready to be opened to him who follows after virtuous pursuits. The subject of the tree of life will be more appropriately explained when we interpret the statements in the book of Genesis regarding the paradise planted by God. Celsus, moreover, has often mocked at the subject of a resurrection, - a doctrine which he did not comprehend; and on the present occasion, not satisfied with what he has formerly said, he adds, And there is said to be a resurrection of the flesh by means of the tree; not understanding, I think, the symbolic expression, that through the tree came death, and through the tree comes life, because death was in Adam, and life in Christ. He next scoffs at the tree, assailing it on two grounds, and saying, For this reason is the tree introduced, either because our teacher was nailed to a cross, or because he was a carpenter by trade; not observing that the tree of life is mentioned in the Mosaic writings, and being blind also to this, that in none of the Gospels current in the Churches is Jesus Himself ever described as being a carpenter. 6.37. Celsus, moreover, thinks that we have invented this tree of life to give an allegorical meaning to the cross; and in consequence of his error upon this point, he adds: If he had happened to be cast down a precipice, or shoved into a pit, or suffocated by hanging, there would have been invented a precipice of life far beyond the heavens, or a pit of resurrection, or a cord of immortality. And again: If the 'tree of life' were an invention, because he - Jesus - (is reported) to have been a carpenter, it would follow that if he had been a leather-cutter, something would have been said about holy leather; or had he been a stone-cutter, about a blessed stone; or if a worker in iron, about an iron of love. Now, who does not see at once the paltry nature of his charge, in thus calumniating men whom he professed to convert on the ground of their being deceived? And after these remarks, he goes on to speak in a way quite in harmony with the tone of those who have invented the fictions of lion-like, and ass-headed, and serpent-like ruling angels, and other similar absurdities, but which does not affect those who belong to the Church. of a truth, even a drunken old woman would be ashamed to chaunt or whisper to an infant, in order to lull him to sleep, any such fables as those have done who invented the beings with asses' heads, and the harangues, so to speak, which are delivered at each of the gates. But Celsus is not acquainted with the doctrines of the members of the Church, which very few have been able to comprehend, even of those who have devoted all their lives, in conformity with the command of Jesus, to the searching of the Scriptures, and have laboured to investigate the meaning of the sacred books, to a greater degree than Greek philosophers in their efforts to attain a so-called wisdom. 6.38. Our noble (friend), moreover, not satisfied with the objections which he has drawn from the diagram, desires, in order to strengthen his accusations against us, who have nothing in common with it, to introduce certain other charges, which he adduces from the same (heretics), but yet as if they were from a different source. His words are: And that is not the least of their marvels, for there are between the upper circles - those that are above the heavens - certain inscriptions of which they give the interpretation, and among others two words especially, 'a greater and a less,' which they refer to Father and Son. Now, in the diagram referred to, we found the greater and the lesser circle, upon the diameter of which was inscribed Father and Son; and between the greater circle (in which the lesser was contained) and another composed of two circles - the outer one of which was yellow, and the inner blue - a barrier inscribed in the shape of a hatchet. And above it, a short circle, close to the greater of the two former, having the inscription Love; and lower down, one touching the same circle, with the word Life. And on the second circle, which was intertwined with and included two other circles, another figure, like a rhomboid, (entitled) The foresight of wisdom. And within their point of common section was The nature of wisdom. And above their point of common section was a circle, on which was inscribed Knowledge; and lower down another, on which was the inscription, Understanding. We have introduced these matters into our reply to Celsus, to show to our readers that we know better than he, and not by mere report, those things, even although we also disapprove of them. Moreover, if those who pride themselves upon such matters profess also a kind of magic and sorcery - which, in their opinion, is the summit of wisdom - we, on the other hand, make no affirmation about it, seeing we never have discovered anything of the kind. Let Celsus, however, who has been already often convicted of false witness and irrational accusations, see whether he is not guilty of falsehood in these also, or whether he has not extracted and introduced into his treatise, statements taken from the writings of those who are foreigners and strangers to our Christian faith.
38. Ammianus Marcellinus, History, 22.16.15 (4th cent. CE - 4th cent. CE) 22.16.15. But Alexandria herself, not gradually (like other cities), but at her very origin, attained her wide extent; and for a long time she was greviously troubled by internal dissensions, until at last, many years later under the rule of Aurelian, In A.D. 272. the quarrels of the citizens turned into deadly strife; then her by Caesar has been greatly exaggerated. Strabo, who visited Alexandria twenty-three years later, found the Museum intact. The Bruchion library was destroyed A.D. 272; the Serapeum in A.D. 391. 400,000 volumes were destroyed in the Alexandrine war. See especially J. W. White, The Scholia on the Aves of Aristophanes, Introd. walls were destroyed and she lost the greater part of the district called Bruchion, This included at least a fourth part of the city, and con- tained the royal palace. which had long been the abode of distinguished men.
39. Epiphanius, Panarion, 39-40, 26 (4th cent. CE - 5th cent. CE)
40. Anon., Pirqe Rabbi Eliezer, 32
41. Pseudo-Tertullian, Adversus Omnes Haereses, 2.7-2.9

Subjects of this text:

subject	book bibliographic info
(great) library of alexandria, destruction by julius caesar	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 16
(great) library of alexandria	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 16
abimelech/ebed-melech	Allison, 4 Baruch (2018) 267
abraham, as universal exemplar	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 44
abraham, humanity of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 369, 373, 383
abraham, praise of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 44
abraham, sons of	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 99
abraham, two wives of	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 99
abraham	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 32; DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 43; Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 99; Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 170, 171; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45; Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 1, 2; Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 39, 40
abraham\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 15
abraham (patriarch)	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 241
abram/abraham, change of name	Cover, Philo of Alexandria: On the Change of Names (2023) 2
abram/abraham	Cover, Philo of Alexandria: On the Change of Names (2023) 2, 11
adam	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 170; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
alan mendelson	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 32
allegorical commentary	Cover, Philo of Alexandria: On the Change of Names (2023) 2, 11
allegory/-ies	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 21
allegory/allegorical, of hagar/sarah	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 99
allēgoria, allegorical exegesis of scripture	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 21, 26
allēgoria, interpretation	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 21, 26
amasis	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 101
androgyny	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
angel/s, of yhwh	Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 4, 5
angel/s	Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 1, 4, 5, 9
angel	Allison, 4 Baruch (2018) 267; DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 43; Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 40
angels of the divine presence, in tobit	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 200
apocrypha and pseudepigrapha of hebrew bible, rewritten scriptures	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 173
apocrypha and pseudepigrapha of hebrew bible	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 173
apologetics	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 32
archangel, guardian, as	Allison, 4 Baruch (2018) 267
archangel, lord, of the	Allison, 4 Baruch (2018) 267
archelaus of macedon	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 101
artaxerxes i	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 101
athens, lyceum	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 16
athens, platos academy	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 16
athens and athenians, and religious authority	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 101
athens and athenians, cults and cult places of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 101
athens and athenians, marriage customs of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 101
atonement, corporate israel and	Neusner, The Theology of Halakha (2001) 138
atonement, day of atonement	Neusner, The Theology of Halakha (2001) 138
atonement, half-sheqel offerings	Neusner, The Theology of Halakha (2001) 138
autogenes	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
babel, tower of babel	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 15
barbelo	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
barbeloite, modern definitions	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
barren woman	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 99
beneficent power, philos selection of passages from	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 44
beneficent power, the bible	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 44
bible, allusions in poetry and other literature	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 644
body, of the text (scripture)	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 21
book of biblical antiquities (liber antiquitatum biblicarum or lab, pseudo-philo)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 173
burial of death, tobit	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 200
cairo genizah	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 644
cambyses	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 101
canaan, canaanites	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 170
carr, david	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
chaldean	DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 43
cherub/cherubim	Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 5
children, significance of bearing	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 383
christ, see also jesus	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62, 196
christ	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 21
circumcision, eighth–day	Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 39, 40
city of alexandria, royal quarters	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 16
claudius, roman emperor, expulsion of jews from rome by	Feldman, Judaism and Hellenism Reconsidered (2006) 370
claudius	Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
collectivity, of israel	Neusner, The Theology of Halakha (2001) 138
commentary	Cover, Philo of Alexandria: On the Change of Names (2023) 2, 11
concubinage	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 369, 383
concubines	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 101
creator archons, archons	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
creator archons, yhwh (	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
cycle, patriarchal, abrahamic	Cover, Philo of Alexandria: On the Change of Names (2023) 2
cycle, patriarchal, noahic	Cover, Philo of Alexandria: On the Change of Names (2023) 11
darius ii	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 101
daveithe	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
davis, ellen	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
day of atonement	Neusner, The Theology of Halakha (2001) 138
de abrahamo, inconsistencies in	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 383
death, tobit	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 200
demon / daimon	DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 43
diaspora, eastern	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 200
dispersion\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 15
egypt / egyptian / aegyptium	DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 43
egypt and egyptians	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 101
eleazar birabbi qallir (eleazar qalliri, eleazar ha-qallir, ha-qalliri, qallir), song of songs and	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
eleleth	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
elizabeth (wife of zechariah)	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 241
enkyklios paideia	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 32
ennoia	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62, 196
epic	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 16
epictetus	Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
esther, book of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 200
eternity	Cover, Philo of Alexandria: On the Change of Names (2023) 2
etiology\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 15
etymologies, of sarah	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 373
euclid	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 16
eudorus	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 16
eulogies for women	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 369, 373
eusebius	Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
eve	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 170; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
evil	DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 43
exegesis, in alexandria	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 44
exegesis, traditional vs. original	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 44
exegesis	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 21, 26
exegetical debates/conversations, methods	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 26
exodus	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
faith	Cover, Philo of Alexandria: On the Change of Names (2023) 2; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 26
false claim	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
fitzmyer, joseph a.	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 241
food, eating and drinking	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 200
gaius caligula	Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
galen	Levine Allison and Crossan, The Historical Jesus in Context (2006) 297; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 16
genesis, book of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 200
genesis\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 15
gentiles	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 99
gnostics, gnosticism	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
grace	Cover, Philo of Alexandria: On the Change of Names (2023) 2
greek (language), paideia	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 26
greek (language), philosophy/philosophers	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 26
haftarah	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 99
hagar, hebrew mind-set of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 369
hagar, sarahs offer of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 369, 383
hagar	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 369, 373; Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 32; Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 99; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 644; Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 1, 2, 4, 5, 9
half-sheqel offerings	Neusner, The Theology of Halakha (2001) 138
ham	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
harmozel	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
hays, richard bevan	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 241
hebrew, hagar having mindset of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 369
hebrew, transliteration of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 83
heilsgeschichte	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 26
hermeneutics	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 26
herod\u2002, primeval history	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 15
herodotus, on tyranny	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 101
high priest	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 21
homer/homeric scholarship	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 16
hope	Cover, Philo of Alexandria: On the Change of Names (2023) 2
hub l, alexandria as an intellectual hub	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 16
humanity of abraham	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 369, 373, 383
implicit/explicit interpretation	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 99
interiorities defined, sheqel-tax	Neusner, The Theology of Halakha (2001) 138
intertextuality and intertext	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 99
isaac	Cover, Philo of Alexandria: On the Change of Names (2023) 2, 11; Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 171; Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 2
isaiah, book of, isaiah, book of	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 644
ishmael	Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 1, 2
islam (muslims, conversion)	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 644
israel, collectivity of	Neusner, The Theology of Halakha (2001) 138
jacob	Cover, Philo of Alexandria: On the Change of Names (2023) 11; Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 171
japheth	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
jerome	Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
jerusalem, of seth	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62, 196
jesus (of nazareth)	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 241
joy	Cover, Philo of Alexandria: On the Change of Names (2023) 2
judith, book of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 200
julius gaius alexander	Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
kings of israel and judah, david	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 241
knowledge, tree of	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
knowledge	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62, 196; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 26
lab (liber antiquitatum biblicarum or book of biblical antiquities, pseudo-philo)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 173
lacocque, andré	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
laughter	Cover, Philo of Alexandria: On the Change of Names (2023) 11
law/law	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 21
liber antiquitatum biblicarum or lab (book of biblical antiquities, pseudo-philo)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 173
light, four lights of autogenes	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
love, wifely	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 373, 383
magic / magia	DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 43
mamluks (dynasty)	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 644
marriage, marrying	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 170, 171
marriage, companionate	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 373
marriage customs, of athenians	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 101
marriage customs, of royalty	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 101
marriage customs, of tyrants	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 101
mediation, mediators	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 171
mediator	DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 43
methodology	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 83
miracles	DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 43
monolatry	DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 43
mosaic law	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 21
moses, as philosopher	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 32
moses, his education	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 32
moses	Allison, 4 Baruch (2018) 267; DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 43; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62, 196; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 21
moses b. judah of alexandria (r. moses grasso)	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 644
mother barbelo	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
museum/mouseion	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 16
muslim, muslims, relations with	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 644
muslim, muslims	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 644
myth, mythology	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 170
mytheme	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 170
names, change of	Cover, Philo of Alexandria: On the Change of Names (2023) 2
nothoi	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 101
old testament	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 26
omissions	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 383
ophites, the diagram	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
oroiael	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
pallakai and pallakides	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 101
parables	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 26
paradise	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62, 196
peisistratus and peisistratids	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 101
perfection	Cover, Philo of Alexandria: On the Change of Names (2023) 2
pharisees	Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
philo, influences on, greek and roman	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 369
philo, influences on, jewish	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 369
philo, influences on	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 44
philo	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 21, 26
philo of alexandria, apocrypha and pseudepigrapha	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 173
philo of alexandria	Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
philo the pythagorean	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 21
philodemus	Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
philosophy/philosophers, greek	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 26
philosophy	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 32
piety of abraham	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 44
piyyut, piyyutim, intertextuality and'	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
plato/platonism, middle platonism	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 16
plato/platonism, neoplatonism	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 16
plato/platonism	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 16
platonic, platonism, middle	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
platonic, platonism, neo	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
plotinus	Levine Allison and Crossan, The Historical Jesus in Context (2006) 297; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 16
poetry	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 644
prayer, supplication, tobit	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 200
priestly writer	Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 39
proofs	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 373
prooftext	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 99
pseudo-philo, book of biblical antiquities (liber antiquitatum biblicarum or lab)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 173
ptolemy i	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 16
qumran, fragments of tobit ix	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 200
qumran	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
rachel (matriarch)	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 241
rebecca (matriarch)	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 241
rebekah	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 171
revelation of baruch, rewritten scriptures	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 173
rewards of abraham, lineage as	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 369
ruddick, chester townsend	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 241
sack / invasion of rome	DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 43
sacrifice	DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 43
sacrifice of isaac, sarahs death and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 373
saklas	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
salvation/soteriology	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
sanderson, m.l.	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 241
sarah, childlessness of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 369
sarah, constant presence of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 373
sarah, death of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 373
sarah, etymology of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 373
sarah, hagar offered by	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 369, 383
sarah, name of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 83
sarah, omissions in story of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 383
sarah, virtues of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 369, 373, 383
sarah, wifely love of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 373
sarah	Cover, Philo of Alexandria: On the Change of Names (2023) 2, 11; Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 99; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
sarah (matriarch)	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 241
sarah (sarai, wife of abraham) viii	Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 1, 2, 4
sarai	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 32
savior, seth	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
scripture	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 21
seed	Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 40
septuagint	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
seth, books of (except nh treatises and paraphrase of seth)	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
seth, seed of	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
sethians, sethianism	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62, 196
sethites my definition	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
sex, sexuality	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 171
shem (person)	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
sheqalim	Neusner, The Theology of Halakha (2001) 138
sheqel-tax	Neusner, The Theology of Halakha (2001) 138
simon, magus & simonians	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
sinai	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
sixty-six years	Allison, 4 Baruch (2018) 267
slavery, jewish, in egypt	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 644
slavery, of hebrews in egypt	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 644
sodom, chronology of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 44
song of songs, as proto-piyyut	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
song of songs, biblical intertextuality and	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
soul	Cover, Philo of Alexandria: On the Change of Names (2023) 2
speeches, inserted or expanded	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 369
spiritual progress	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 26
sterility	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 241
steyn, gert j.	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 241
strabo, description of alexandria	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 16
strabo, statement on aristotles lykeion	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 16
symbols	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 26
tabernacle, song of songs used in piyyut about	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
tamid	Neusner, The Theology of Halakha (2001) 138
the three visitors, isaacs birth foretold by	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 383
therapeutae/therapeutrides	Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
tiberius julius alexander	Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
tomb	Allison, 4 Baruch (2018) 267
torah, public reading of	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 99
torah	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 200
trauma	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 241
triad	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
typos	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 21
tyranny, greek attitudes towards	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 101
tyranny, metaphysics of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 101
virtue, abrahams life organized by	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 44
virtue, love of husband as	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 373
water, of flood	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
wifely love	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 373, 383
wisdom)	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 26
wisdom	DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 43
women	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 170, 171
yannai	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45