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Tiresias: The Ancient Mediterranean Religions Source Database



6284
Hebrew Bible, Genesis, 17.16-17.17


וּבֵרַכְתִּי אֹתָהּ וְגַם נָתַתִּי מִמֶּנָּה לְךָ בֵּן וּבֵרַכְתִּיהָ וְהָיְתָה לְגוֹיִם מַלְכֵי עַמִּים מִמֶּנָּה יִהְיוּ׃And I will bless her, and moreover I will give thee a son of her; yea, I will bless her, and she shall be a mother of nations; kings of peoples shall be of her.’


וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה־שָׁנָה יִוָּלֵד וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה תֵּלֵד׃Then Abraham fell upon his face, and laughed, and said in his heart: ‘Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?’


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

36 results
1. Hebrew Bible, Deuteronomy, 8.18, 10.16, 17.14-17.20, 18.15-18.22, 30.6 (9th cent. BCE - 3rd cent. BCE)

8.18. וְזָכַרְתָּ אֶת־יְהוָה אֱלֹהֶיךָ כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל לְמַעַן הָקִים אֶת־בְּרִיתוֹ אֲשֶׁר־נִשְׁבַּע לַאֲבֹתֶיךָ כַּיּוֹם הַזֶּה׃ 10.16. וּמַלְתֶּם אֵת עָרְלַת לְבַבְכֶם וְעָרְפְּכֶם לֹא תַקְשׁוּ עוֹד׃ 17.14. כִּי־תָבֹא אֶל־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וִירִשְׁתָּהּ וְיָשַׁבְתָּה בָּהּ וְאָמַרְתָּ אָשִׂימָה עָלַי מֶלֶךְ כְּכָל־הַגּוֹיִם אֲשֶׁר סְבִיבֹתָי׃ 17.15. שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃ 17.16. רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃ 17.17. וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃ 17.18. וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת־מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל־סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּם׃ 17.19. וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל־יְמֵי חַיָּיו לְמַעַן יִלְמַד לְיִרְאָה אֶת־יְהוָה אֱלֹהָיו לִשְׁמֹר אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת וְאֶת־הַחֻקִּים הָאֵלֶּה לַעֲשֹׂתָם׃ 18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16. כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 18.17. וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃ 18.18. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 18.19. וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃ 18.21. וְכִי תֹאמַר בִּלְבָבֶךָ אֵיכָה נֵדַע אֶת־הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה׃ 18.22. אֲשֶׁר יְדַבֵּר הַנָּבִיא בְּשֵׁם יְהוָה וְלֹא־יִהְיֶה הַדָּבָר וְלֹא יָבוֹא הוּא הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה בְּזָדוֹן דִּבְּרוֹ הַנָּבִיא לֹא תָגוּר מִמֶּנּוּ׃ 30.6. וּמָל יְהוָה אֱלֹהֶיךָ אֶת־לְבָבְךָ וְאֶת־לְבַב זַרְעֶךָ לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ לְמַעַן חַיֶּיךָ׃ 8.18. But thou shalt remember the LORD thy God, for it is He that giveth thee power to get wealth, that He may establish His covet which He swore unto thy fathers, as it is this day." 10.16. Circumcise therefore the foreskin of your heart, and be no more stiffnecked." 17.14. When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein; and shalt say: ‘I will set a king over me, like all the nations that are round about me’;" 17.15. thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother." 17.16. Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’" 17.17. Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold." 17.18. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites." 17.19. And it shall be with him, and he shall read therein all the days of his life; that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them;" 17.20. that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel." 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;" 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’" 18.17. And the LORD said unto me: ‘They have well said that which they have spoken." 18.18. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him." 18.19. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him." 18.20. But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’" 18.21. And if thou say in thy heart: ‘How shall we know the word which the LORD hath not spoken?’" 18.22. When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken; the prophet hath spoken it presumptuously, thou shalt not be afraid of him." 30.6. And the LORD thy God will circumcise thy heart, and the heart of thy seed, to love the LORD thy God with all thy heart, and with all thy soul, that thou mayest live."
2. Hebrew Bible, Exodus, 2.24, 4.10, 24.1-24.8, 33.11 (9th cent. BCE - 3rd cent. BCE)

2.24. וַיִּשְׁמַע אֱלֹהִים אֶת־נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת־בְּרִיתוֹ אֶת־אַבְרָהָם אֶת־יִצְחָק וְאֶת־יַעֲקֹב׃ 24.1. וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר׃ 24.1. וְאֶל־מֹשֶׁה אָמַר עֲלֵה אֶל־יְהוָה אַתָּה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל וְהִשְׁתַּחֲוִיתֶם מֵרָחֹק׃ 24.2. וְנִגַּשׁ מֹשֶׁה לְבַדּוֹ אֶל־יְהוָה וְהֵם לֹא יִגָּשׁוּ וְהָעָם לֹא יַעֲלוּ עִמּוֹ׃ 24.3. וַיָּבֹא מֹשֶׁה וַיְסַפֵּר לָעָם אֵת כָּל־דִּבְרֵי יְהוָה וְאֵת כָּל־הַמִּשְׁפָּטִים וַיַּעַן כָּל־הָעָם קוֹל אֶחָד וַיֹּאמְרוּ כָּל־הַדְּבָרִים אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה׃ 24.4. וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃ 24.5. וַיִּשְׁלַח אֶת־נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַיהוָה פָּרִים׃ 24.6. וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל־הַמִּזְבֵּחַ׃ 24.7. וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃ 24.8. וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵלֶּה׃ 33.11. וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃ 2.24. And God heard their groaning, and God remembered His covet with Abraham, with Isaac, and with Jacob." 4.10. And Moses said unto the LORD: ‘Oh Lord, I am not a man of words, neither heretofore, nor since Thou hast spoken unto Thy servant; for I am slow of speech, and of a slow tongue.’" 24.1. And unto Moses He said: ‘Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off;" 24.2. and Moses alone shall come near unto the LORD; but they shall not come near; neither shall the people go up with him.’" 24.3. And Moses came and told the people all the words of the LORD, and all the ordices; and all the people answered with one voice, and said: ‘All the words which the Lord hath spoken will we do.’" 24.4. And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel." 24.5. And he sent the young men of the children of Israel, who offered burnt-offerings, and sacrificed peace-offerings of oxen unto the LORD." 24.6. And Moses took half of the blood, and put it in basins; and half of the blood he dashed against the altar." 24.7. And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’" 24.8. And Moses took the blood, and sprinkled it on the people, and said: ‘Behold the blood of the covet, which the LORD hath made with you in agreement with all these words.’" 33.11. And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent."
3. Hebrew Bible, Genesis, a b c d\n0 "17.15" "17.15" "17 15" \n1 1 1 1 None\n2 1.20 1.20 1 20 \n3 1.21 1.21 1 21 \n4 1.26 1.26 1 26 \n.. ... ... .. .. \n131 9.14 9.14 9 14 \n132 9.15 9.15 9 15 \n133 9.16 9.16 9 16 \n134 9.17 9.17 9 17 \n135 9.9 9.9 9 9 \n\n[136 rows x 4 columns] (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Hosea, 8.4 (9th cent. BCE - 3rd cent. BCE)

8.4. הֵם הִמְלִיכוּ וְלֹא מִמֶּנִּי הֵשִׂירוּ וְלֹא יָדָעְתִּי כַּסְפָּם וּזְהָבָם עָשׂוּ לָהֶם עֲצַבִּים לְמַעַן יִכָּרֵת׃ 8.4. They have set up kings, but not from Me, they have made princes, and I knew it not; of their silver and their gold have they made them idols, that they may be cut off."
5. Hebrew Bible, Leviticus, 19.23-19.25 (9th cent. BCE - 3rd cent. BCE)

19.23. וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃ 19.24. וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃ 19.25. וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 19.23. And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten." 19.24. And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD." 19.25. But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God."
6. Hebrew Bible, 1 Samuel, 8.4 (8th cent. BCE - 5th cent. BCE)

8.4. וַיִּתְקַבְּצוּ כֹּל זִקְנֵי יִשְׂרָאֵל וַיָּבֹאוּ אֶל־שְׁמוּאֵל הָרָמָתָה׃ 8.4. Then all the elders of Yisra᾽el gathered themselves together, and came to Shemu᾽el to Rama,"
7. Hebrew Bible, 2 Samuel, 7 (8th cent. BCE - 5th cent. BCE)

8. Hebrew Bible, Isaiah, 41.8 (8th cent. BCE - 5th cent. BCE)

41.8. וְאַתָּה יִשְׂרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי׃ 41.8. But thou, Israel, My servant, Jacob whom I have chosen, The seed of Abraham My friend;"
9. Hebrew Bible, Jeremiah, 4.4, 31.31-31.34 (8th cent. BCE - 5th cent. BCE)

4.4. הִמֹּלוּ לַיהֹוָה וְהָסִרוּ עָרְלוֹת לְבַבְכֶם אִישׁ יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלִָם פֶּן־תֵּצֵא כָאֵשׁ חֲמָתִי וּבָעֲרָה וְאֵין מְכַבֶּה מִפְּנֵי רֹעַ מַעַלְלֵיכֶם׃ 31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ 4.4. Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem; lest My fury go forth like fire, and burn that none can quench it, Because of the evil of your doings." 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more."
10. Hebrew Bible, 2 Chronicles, 36.17-36.18 (5th cent. BCE - 3rd cent. BCE)

36.17. וַיַּעַל עֲלֵיהֶם אֶת־מֶלֶךְ כשדיים [כַּשְׂדִּים] וַיַּהֲרֹג בַּחוּרֵיהֶם בַּחֶרֶב בְּבֵית מִקְדָּשָׁם וְלֹא חָמַל עַל־בָּחוּר וּבְתוּלָה זָקֵן וְיָשֵׁשׁ הַכֹּל נָתַן בְּיָדוֹ׃ 36.18. וְכֹל כְּלֵי בֵּית הָאֱלֹהִים הַגְּדֹלִים וְהַקְּטַנִּים וְאֹצְרוֹת בֵּית יְהוָה וְאֹצְרוֹת הַמֶּלֶךְ וְשָׂרָיו הַכֹּל הֵבִיא בָבֶל׃ 36.17. Therefore He brought upon them the king of the Chaldeans, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man or hoary-headed; He gave them all into his hand." 36.18. And all the vessels of the house of God, great and small, and the treasures of the house of the LORD, and the treasures of the king, and of his princes; all these he brought to Babylon."
11. Hebrew Bible, Ezra, 10 (5th cent. BCE - 4th cent. BCE)

12. Hebrew Bible, Nehemiah, 13 (5th cent. BCE - 4th cent. BCE)

13. Anon., Jubilees, 10.3-10.6, 10.19-10.26, 11.2-11.6, 11.10, 11.12, 11.16-11.17 (2nd cent. BCE - 2nd cent. BCE)

10.3. And he prayed before the Lord his God, and said: God of the spirits of all flesh, who hast shown mercy unto me, And hast saved me and my sons from the waters of the flood, And hast not caused me to perish as Thou didst the sons of perdition; 10.4. For Thy grace hath been great towards me, And great hath been Thy mercy to my soul; 10.5. Let Thy grace be lift up upon my sons 10.6. But do Thou bless me and my sons, that we may increase and multiply and replenish the earth. 10.19. Thus the evil. spirits were precluded from (hurting) the sons of Noah. 10.20. And he gave all that he had written to Shem, his eldest son; for he loved him exceedingly above all his sons. 10.21. And Noah slept with his fathers, and was buried on Mount Lûbâr in the land of Ararat. 10.22. Nine hundred and fifty years he completed in his life, nineteen jubilees and two weeks and five years. 10.23. And in his life on earth he excelled the children of men save Enoch because of the righteousness, wherein he was perfect. 10.24. For Enoch's office was ordained for a testimony to the generations of the world, so that he should recount all the deeds of generation unto generation, till the day of judgment. 10.25. And in the three and thirtieth jubilee, in the first year in the second week, Peleg took to himself a wife, whose name was Lômnâ the daughter of Sînâ’ar 10.26. and she bare him a son in the fourth year of this week, and he called his name Reu; 11.2. and she bare him a son, and he called his name Sêrôḫ, in the seventh year of this week in this jubilee. 11.3. And the sons of Noah began to war on each other, to take captive and to slay each other, and to shed the blood of men on the earth, and to eat blood 11.4. and to build strong cities, and walls, and towers, and individuals (began) to exalt themselves above the nation, and to found the beginnings of kingdoms 11.5. and to go to war people against people, and nation against nation, and city against city, and all (began) to do evil, and to acquire arms, and to teach their sons war 11.6. and they began to capture cities, and to sell male and female slaves. 11.10. And the prince Mastêmâ exerted himself to do all this, and he sent forth other spirits, those which were put under his hand, to do all manner of wrong and sin, and all manner of transgression, to corrupt and destroy, and to shed blood upon the earth. 11.12. And he grew up, and dwelt in Ur of the Chaldees, near to the father of his wife's mother, and he worshipped idols 11.16. And in the thirty-seventh jubilee, in the sixth week, in the first year thereof, he took to himself a wife, and her name was ’Îjâskâ, the daughter of Nêstâg of the Chaldees. And she bare him Terah in the seventh year of this week. 11.17. And the prince Mastêmâ sent ravens and birds to devour the seed which was sown in the land, in order to destroy the land, and rob the children of men of their labours.
14. Philo of Alexandria, On The Cherubim, 50 (1st cent. BCE - 1st cent. CE)

50. For the association of men, with a view to the procreation of children, makes virgins women. But when God begins to associate with the soul, he makes that which was previously woman now again virgin. Since banishing and destroying all the degenerate appetites unbecoming a human being, by which it had been made effeminate, he introduces in their stead genuine, and perfect, and unadulterated virtues; therefore, he will not converse with Sarah before all the habits, such as other women have, have left her, and till she has returned into the class of pure virgins. XV. 50. These, then, were the things which it was necessary to explain beforehand. But now we must turn to the commands themselves, and investigate everything which is marked by especial importance or difference in them. Now God divided them, being ten, as they are, into two tables of five each, which he engraved on two pillars. And the first five have the precedence and pre-eminence in honour; but the second five have an inferior place assigned to them. But both the tables are beautiful and advantageous to life, opening to men wrought and level roads kept within limits by one end, so as to secure the unwavering and secure progress of that soul which is continually desiring what is most excellent.
15. Philo of Alexandria, On Drunkenness, 60 (1st cent. BCE - 1st cent. CE)

60. for she is represented in the sacred oracles as having ceased to be influenced by the customs of women, when she was about to be in travail and to bring forth the self-taught offspring, being by name Isaac.
16. Philo of Alexandria, On Flight And Finding, 128 (1st cent. BCE - 1st cent. CE)

128. The name Dothan is interpreted, "a sufficient abandonment," being a symbol of the soul which has in no slight degree but altogether escaped those vain opinions, which resemble the pursuits of women rather than those of men. On which account virtue, that is Sarah, is very beautifully described as having given up "the manner of Women," which is the object of pursuit to those men who live an unmanly and truly feminine life. But the wise man is also "added when Leaving," according to Moses, speaking most strictly in accordance with nature. For the deprivation of empty opinion must necessarily be the addition of true opinion.
17. Philo of Alexandria, On The Migration of Abraham, 100-126, 36-99, 1 (1st cent. BCE - 1st cent. CE)

1. And the Lord said to Abraham, "Depart from thy land, and from thy kindred, and from thy father's house to a land which I will show thee; and I will make thee into a great nation. And I will bless thee, and I will magnify thy name, and thou shalt be blessed. And I will bless them that bless thee, and I will curse them that curse thee; and in thy name shall all the nations of the earth be Blessed.
18. Philo of Alexandria, On The Change of Names, 131, 200, 1 (1st cent. BCE - 1st cent. CE)

1. Abraham was ninety and nine years old; and the Lord appeared unto Abraham, and said unto him, I am thy God." The number of nine, when added to the number ninety, is very near to a hundred; in which number the self-taught race shone forth, namely Isaac, the most excellent joy of all enjoyments; for he was born when his father was a hundred years old.
19. Philo of Alexandria, On The Posterity of Cain, 134 (1st cent. BCE - 1st cent. CE)

134. Now of the four virtues, some are always virgins, and some from having been women become changed into virgins, as Sarah did; "For it had ceased to be with her after the manner of Women," when she began to conceive her happy offspring Isaac. But that which is always a virgin, is that of which Moses says, "And no man whatever knows her." For in truth, it is not permitted to any mortal to pollute incorruptible nature, nor even clearly to comprehend what it is. If indeed he were able by any means to become acquainted with it, he would not cease to hate and regret it;
20. Philo of Alexandria, On Sobriety, 17, 55-56, 8-9, 16 (1st cent. BCE - 1st cent. CE)

21. Philo of Alexandria, On Dreams, 1.193-1.195, 2.185 (1st cent. BCE - 1st cent. CE)

1.193. When, however, he comes into an assembly of friends, he does not begin to speak before he has first accosted each individual among them, and addressed him by name, so that they prick up their ears, and are quiet and attentive, listening to the oracles thus delivered, so as never to forget them or let them escape their memory: since in another passage of scripture we read, "Be silent and Listen. 1.194. In this manner, too, Moses is called up to the bush. For, the scripture says, "When he saw that he was turning aside to see, God called him out of the bush, and said, Moses, Moses: and he said, What is it, Lord?" And Abraham also, on the occasion of offering up his beloved and only son as a burnt-offering, when he was beginning to sacrifice him, and when he had given proof of his piety, was forbidden to destroy the self-taught race, Isaac by name, from among men; 1.195. for at the beginning of his account of this transaction, Moses says that "God did tempt Abraham, and said unto him, Abraham, Abraham; and he said, Behold, here am I. And he said unto him, Take now thy beloved son Isaac, whom thou lovest, and offer him up." And when he had brought the victim to the altar, then the angel of the Lord called him out of heaven, saying, "Abraham, Abraham," and he answered, "Behold, here am I. And he said, Lay not thy hand upon the child, and do nothing to Him. 2.185. But the high priest of whom we are speaking is a perfect man, the husband of a virgin (a most extraordinary statement), who has never been made a woman; but who on the contrary, has ceased to be influenced by the customs of women in regard to her connection with her Husband. And not only is this man competent to sow the seeds of unpolluted and virgin opinions, but he is also the father of sacred reasonings
22. Philo of Alexandria, Allegorical Interpretation, 3.203-3.208 (1st cent. BCE - 1st cent. CE)

23. Philo of Alexandria, Questions On Genesis, 4.15 (1st cent. BCE - 1st cent. CE)

24. Philo of Alexandria, That The Worse Attacks The Better, 28 (1st cent. BCE - 1st cent. CE)

28. Let us go to Dotham:" and the name Dotham, being interpreted, means "a sufficient leaving;" showing that it was with no moderate resolution, but with extreme determination that they had decided on leaving and abandoning all those things which do not co-operate towards virtue, just as the customs of women had ceased any longer to affect Sarah. But the passions are female by nature, and we must study to quit them, showing our preference for the masculine characters of the good dispositions. Therefore the interpreter of divers opinions, the wandering Joseph, is found in the plain, that is to say, in a contention of words, having reference to political considerations rather than to useful truth;
25. Josephus Flavius, Jewish Antiquities, 1.183, 1.185, 1.187 (1st cent. CE - 1st cent. CE)

1.183. 3. And God commended his virtue, and said, Thou shalt not however lose the rewards thou hast deserved to receive by such thy glorious actions. He answered, And what advantage will it be to me to have such rewards, when I have none to enjoy them after me?—for he was hitherto childless. And God promised that he should have a son, and that his posterity should be very numerous; insomuch that their number should be like the stars. 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;
26. New Testament, 1 Corinthians, 3.13-3.15 (1st cent. CE - 1st cent. CE)

3.13. each man's work will be revealed. For the Day will declare it,because it is revealed in fire; and the fire itself will test what sortof work each man's work is. 3.14. If any man's work remains which hebuilt on it, he will receive a reward. 3.15. If any man's work isburned, he will suffer loss, but he himself will be saved, but asthrough fire.
27. New Testament, 2 Corinthians, 3.6, 3.14 (1st cent. CE - 1st cent. CE)

28. New Testament, Acts, 7.48, 17.24 (1st cent. CE - 2nd cent. CE)

7.48. However, the Most High doesn't dwell in temples made with hands, as the prophet says 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands
29. New Testament, James, 2.23 (1st cent. CE - 1st cent. CE)

2.23. and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God.
30. New Testament, Colossians, 2.11 (1st cent. CE - 1st cent. CE)

2.11. in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ;
31. New Testament, Ephesians, 2.1-2.3, 2.5, 2.11-2.22 (1st cent. CE - 1st cent. CE)

2.1. You were made alive when you were dead in transgressions and sins 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 2.5. even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved) 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.17. He came and preached peace to you who were far off and to those who were near. 2.18. For through him we both have our access in one Spirit to the Father. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit.
32. New Testament, Hebrews, 8.7-8.13, 9.1, 9.11, 9.13, 9.15, 9.19-9.21, 9.24, 10.16-10.17 (1st cent. CE - 1st cent. CE)

8.7. For if that first covet had been faultless, then no place would have been sought for a second. 8.8. For finding fault with them, he said, "Behold, the days come," says the Lord,"That I will make a new covet with the house of Israel and with the house of Judah; 8.9. Not according to the covet that I made with their fathers, In the day that I took them by the hand to lead them out of the land of Egypt; For they didn't continue in my covet, And I disregarded them," says the Lord. 8.10. For this is the covet that I will make with the house of Israel . After those days," says the Lord; "I will put my laws into their mind, I will also write them on their heart. I will be to them a God, And they will be to me a people. 8.11. They will not teach every man his fellow citizen, Every man his brother, saying, 'Know the Lord,' For all will know me, From the least of them to the greatest of them. 8.12. For I will be merciful to their unrighteousness. I will remember their sins and lawless deeds no more. 8.13. In that he says, "A new covet," he has made the first old. But that which is becoming old and grows aged is near to vanishing away. 9.1. Now indeed even the first covet had ordices of divine service, and an earthly sanctuary. 9.11. But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation 9.13. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh: 9.15. For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance. 9.19. For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people 9.20. saying, "This is the blood of the covet which God has commanded you. 9.21. Moreover he sprinkled the tabernacle and all the vessels of the ministry in like manner with the blood. 9.24. For Christ hasn't entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us; 10.16. This is the covet that I will make with them: 'After those days,' says the Lord, 'I will put my laws on their heart, I will also write them on their mind;'"then he says 10.17. I will remember their sins and their iniquities no more.
33. New Testament, Romans, 2.29, 8.1-8.4, 9.4 (1st cent. CE - 1st cent. CE)

2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 8.1. There is therefore now no condemnation to those who are in Christ Jesus, who don't walk according to the flesh, but according to the Spirit. 8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. 8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; 8.4. that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises;
34. New Testament, Mark, 14.58 (1st cent. CE - 1st cent. CE)

14.58. We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.'
35. Anon., Genesis Rabba, 53.11 (2nd cent. CE - 5th cent. CE)

53.11. וַתֵּרֶא שָׂרָה אֶת בֶּן הָגָר הַמִּצְרִית (בראשית כא, ט), אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי רַבִּי עֲקִיבָא הָיָה אוֹמֵר בּוֹ דָּבָר לִגְנַאי, וַאֲנִי אוֹמֵר בּוֹ דָּבָר לְשֶׁבַח, דָּרַשׁ רַבִּי עֲקִיבָא וַתֵּרֶא שָׂרָה וגו', אֵין מְצַחֵק אֶלָּא גִּלּוּי עֲרָיוֹת, הֵיךְ מָה דְאַתְּ אָמַר (בראשית לט, יז): בָּא אֵלַי הָעֶבֶד הָעִבְרִי אֲשֶׁר הֵבֵאתָ לָנוּ לְצַחֶק בִּי, מְלַמֵּד שֶׁהָיְתָה אִמֵּנוּ שָׂרָה רוֹאָה אוֹתוֹ לְיִשְׁמָעֵאל מְכַבֵּשׁ גִּנּוֹת וְצָד נְשֵׁי אֲנָשִׁים וּמְעַנֶּה אוֹתָן. תָּנֵי רַבִּי יִשְׁמָעֵאל אוֹמֵר, אֵין הַלָּשׁוֹן הַזֶּה שֶׁל צְחוֹק אֶלָּא עֲבוֹדַת כּוֹכָבִים, שֶׁנֶּאֱמַר (שמות לב, ו): וַיֵּשֶׁב הָעָם לֶאֱכֹל וְשָׁתוֹ וַיָּקֻמוּ לְצַחֵק, מְלַמֵּד שֶׁהָיְתָה אִמֵּנוּ שָׂרָה רוֹאָה אֶת יִשְׁמָעֵאל בּוֹנֶה בִּימוֹסִיּוֹת וְצָד חֲגָבִים וּמַקְרִיב עֲלֵיהֶם. רַבִּי אֶלְעָזָר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר אֵין הַלָּשׁוֹן הַזֶּה צְחוֹק אֶלָּא לְשׁוֹן שְׁפִיכוּת דָּמִים, הֵיךְ מָה דְאַתְּ אָמַר (שמואל ב ב, יד): יָקוּמוּ נָא הַנְּעָרִים וִישַׂחֲקוּ לְפָנֵינוּ. רַבִּי עֲזַרְיָה מִשּׁוּם רַבִּי לֵוִי אָמַר, אֲמַר לֵיהּ יִשְׁמָעֵאל לְיִצְחָק נֵלֵךְ וְנִרְאֶה חֶלְקֵנוּ בַּשָּׂדֶה, וְהָיָה יִשְׁמָעֵאל נוֹטֵל קֶשֶׁת וְחִצִּים וּמוֹרֶה כְּלַפֵּי יִצְחָק, וְעוֹשֶׂה עַצְמוֹ כְּאִלּוּ מְצַחֵק, הֲדָא הוּא דִכְתִיב (משלי כו, יח יט): כְּמִתְלַהְלֵהַּ הַיֹּרֶה זִקִּים וגו' כֵּן אִישׁ רִמָּה אֶת רֵעֵהוּ וְאוֹמֵר הֲלֹא מְצַחֵק אָנִי, וְאוֹמֵר אֲנִי בּוֹ דָּבָר לְשֶׁבַח אֵין לָשׁוֹן הַזֶּה שֶׁל צְחוֹק אֶלָּא לְשׁוֹן יְרֻשָּׁה, שֶׁבְּשָׁעָה שֶׁנּוֹלַד אָבִינוּ יִצְחָק הָיוּ הַכֹּל שְׂמֵחִים, אָמַר לָהֶם יִשְׁמָעֵאל שׁוֹטִים אַתֶּם, אֲנִי בְּכוֹר וַאֲנִי נוֹטֵל פִּי שְׁנַיִם, שֶׁמִּתְּשׁוּבַת אִמֵּנוּ שָׂרָה לְאַבְרָהָם (בראשית כא, י): כִּי לֹא יִירַשׁ בֶּן הָאָמָה הַזֹּאת עִם בְּנִי, אַתָּה לָמֵד, כִּי לֹא יִירַשׁ עִם בְּנִי אֲפִלּוּ שֶׁאֵינוֹ יִצְחָק, וְעִם יִצְחָק אַף עַל פִּי שֶׁאֵינוֹ בְּנִי, קַל וָחֹמֶר עִם בְּנִי עִם יִצְחָק. 53.11. AND SARAH SAW THE SON OF HAGAR THE EGYPTIAN etc - Rabbi Shimeon bar Yohai said: Rabbi Akiva used to interpret this to his [Ishmael’s] shame, Rabbi Akiba lectured: AND SARAH SAW [THE SON OF HAGAR THE EGYPTIAN, WHOM SHE HAD BORNE TO AVRAHAM, MAKING SPORT.] Now 'making sport' refers to nothing else but sexual immorality, as in the verse, \"The Hebrew servant, whom you have brought to us, came in to make sport of me. (Gen. 39:17). This teaches that Sarah saw Ishmael ravish maidens, seduced married women and dishonored them. R. Ishmael taught: This term 'making sport' refers to idolatry, as in the verse, \"And the people sat to eat and drink and got up to make sport' (Exodus 32:6). This teaches that Sarah saw Ishmael build altars, catch locusts, and sacrifice them. R. Eleazar said: The term 'making sport' refers to bloodshed, as in the verse, \"Let the young men, please, arise and make sport before us\" (II Sam. 2:14) Rabbi Azariah said in Rabbi Levi’s name: Ishmael said to Isaac: 'Let us go and see our pieces in the field' and he would pick up the bow and shoot arrows, aiming in Itzchak's direction, while pretending to be playing (making sport), as it is written: \"as a madman who casts fire-brands, arrows, and death; so is the man that deceives his neighbor, and said: 'I am just joking (making sport)'. And I [Rabbi Shimon bar Yochai] say that this is to be interpreted to the praise [of Ishmael]. This expression of making sport is only used as 'inheritance'. In the moment that Itzchak our father was born all were happy. Ishmael said to them: are you dumb? I am the first-born, I am going to receive double portion [of the inheritance], that from the answer of Sarah our mother to Avraham 'because the son of this maidservant will not inherit with my son, with Itzchak' you learn that he would not inherit 'with my son' - even if he wasn't Itzchak - and 'with Itzchak' - even if he wasn't my son. All the more so [this is true] 'with my son, with Itzchak'."
36. Ephrem, Commentary On Genesis, 6.3 (4th cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
abbahu Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207
abel Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 168
abraham, encomia on Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
abraham, faith of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
abraham, gods promise to, according to josephus Feldman, Judaism and Hellenism Reconsidered (2006) 457
abraham, praise of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
abraham, symbolism of sarah and hagar O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 204
abraham Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207; Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 168; Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 97; Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 41; O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 203, 204; Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 35, 37, 40; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 209
abram/abraham, perfection Cover, Philo of Alexandria: On the Change of Names (2023) 370
abram Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 41
adam Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207; Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 168
age and youth Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
agriculture Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 41
allegorical commentary Cover, Philo of Alexandria: On the Change of Names (2023) 240
angel Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 37, 40
angels, sarah recognizing Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 256
antichrist O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 204
apparitions Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 371
assyrian kingdom O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 204
babel, tower of Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 41
babylon, symbolism of O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 204
birds Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 41
blessings, marriage ceremony Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207
blessings Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 41
bride Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 168
chapter, philonic Cover, Philo of Alexandria: On the Change of Names (2023) 17
chastity Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 168
children (child) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207
chilton, bruce Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 43
christ, symbolized in jewish bible O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 204
circumcision, arab Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 35
circumcision, eighth–day Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 30, 37, 40
circumcision Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 43; deSilva, Ephesians (2022) 134
claudius, roman emperor, expulsion of jews from rome by Feldman, Judaism and Hellenism Reconsidered (2006) 370, 457
commandments Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 168
compassion, conversion, significance of deSilva, Ephesians (2022) 134
covenant, mosaic Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 209
covenant, with abrahams descendants Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
covenant Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 209
creation Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 168
curse Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207
death Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 168
dream figures, human Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 371
eilberg-schwartz, howard Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 43
elders/council of elders Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 287
encomia, on abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
eternity Cover, Philo of Alexandria: On the Change of Names (2023) 17
etymologies of hebrew names O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 203, 204
eve Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207
evil eye Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207
faith, and faithfulness Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
fear, of sarah Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 256
friendship Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
geez Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 41
glory, shekhinah related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 97
god, oath of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
god, primal Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
god, term for Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 41
god; gods Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 238
god Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207
gomorrah, rewards of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
grace, divine O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 203, 204
hagar Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207; Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 168
halakhah/halakhot, and aggadah; law and narrative Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 287
heaven Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 238
hekhalot literature Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 41
history O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 204
homosexuals, christian intolerance of O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 204
hope deSilva, Ephesians (2022) 134
idolatry Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 41
immorality (sexual) Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 168
inauguration (of the covenant, temple) Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 209
infertility Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207
interpretation—see also midrash Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 287
isaac Cover, Philo of Alexandria: On the Change of Names (2023) 17, 370; O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 204
isaac (patriarch) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207
ishmael Cover, Philo of Alexandria: On the Change of Names (2023) 370
ishmael (biblical) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207
israel, and gentiles deSilva, Ephesians (2022) 134
israel, nan Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 287
israel deSilva, Ephesians (2022) 134
jacob Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 97
jacob (patriarch) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207
jews, gods promises to O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 203, 204
jubilees Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 41
judah (amora) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207
judgement, final O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 204
judges Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 287
kings, biblical Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 287
land (of israel, promised) Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 209
laughter, of sarah Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 256
laughter Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 256
law, biblical/rabbinic—see also, halakhah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 287
law Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 168
le´vi-strauss, claude Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 43
literal meaning Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 238
mastemah Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 41
memra, personified wisdom related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 97
memra, philos logos and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 97
memra, shekhinah (and voice) related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 97
memra-logos Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 97
metaphor Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 43
miracles Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207
moses Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 287; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 209
mother Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207
muhammad Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207
nahor Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 41
names, change of Cover, Philo of Alexandria: On the Change of Names (2023) 17, 240
names, proper Cover, Philo of Alexandria: On the Change of Names (2023) 370
narrative Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 238
noah Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 168; Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 41
oath of god Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
paul, pauline corpus Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 209
perfection Cover, Philo of Alexandria: On the Change of Names (2023) 370
personified wisdom, memra (and torah) related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 97
pharisee Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 22
philo of alexandria Bickerman and Tropper, Studies in Jewish and Christian History (2007) 142; Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 238
philos logos, memra and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 97
pollution Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 41
prayer, of abraham Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 41
prayer, of noah' Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 41
prayer Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 287
priestly writer Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 30, 35, 37
primary position Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
promise Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 168; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 209
prophecy Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 287
prophets, hebrew deSilva, Ephesians (2022) 134
prophets Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 287
proselyte/proselytism Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 168
purity Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 168
qumran Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 22
rebecca Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207
recapitulation in narrative O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 203
reconciliation, ethnic deSilva, Ephesians (2022) 134
repent Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 168
resh laqish Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207
revelation Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 238
rewards of abraham, faith as Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
rewards of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
rhetoric Cover, Philo of Alexandria: On the Change of Names (2023) 17
righteous/ness Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 168
roma aeterna, as second babylon O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 204
sacrifice, symbolism of Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 43
salvation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 209
sarah, chaldean background of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 256
sarah, laughter of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 256
sarah, shame of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 256
sarah Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207; Cover, Philo of Alexandria: On the Change of Names (2023) 370; Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 168
seed Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 30, 37, 40
septuagint, and philo Bickerman and Tropper, Studies in Jewish and Christian History (2007) 142
septuagint, manuscripts vs. papyri Bickerman and Tropper, Studies in Jewish and Christian History (2007) 142
septuagint, pentateuch Bickerman and Tropper, Studies in Jewish and Christian History (2007) 142
septuagint, readings and massoretic text Bickerman and Tropper, Studies in Jewish and Christian History (2007) 142
septuagint, transmission Bickerman and Tropper, Studies in Jewish and Christian History (2007) 142
serug Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 41
sexual relations Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 168
shefa, glory related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 97
shefa, memra related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 97
socrates Cover, Philo of Alexandria: On the Change of Names (2023) 240
son Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207
soul Cover, Philo of Alexandria: On the Change of Names (2023) 17; Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 168
spirit, holy Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 209
symbol Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 238
tannaitic literature Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 287
temple, jerusalem deSilva, Ephesians (2022) 134
terah Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 41
the sage, as primary Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
the three visitors, isaacs birth foretold by Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 256
the three visitors, literal and ethical interpretations of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 256
the three visitors, sarah recognizing Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 256
the three visitors Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 256
torah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 287
trinity, divine, symbolized in jewish bible O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 204
truth Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 238
unity, rhetorical/thematic Cover, Philo of Alexandria: On the Change of Names (2023) 17, 240
virgin/virginity Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 168
yose b. haninah Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207
yudan Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 207
νεώτερος Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
πίστις Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405