Tiresias: The Ancient Mediterranean Religions Source Database

6284

Hebrew Bible, Genesis, 2.19

וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ׃ And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof.

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

55 results
1. Hebrew Bible, Song of Songs, 3.4, 4.13-4.14 (9th cent. BCE - 3rd cent. BCE) 3.4. כִּמְעַט שֶׁעָבַרְתִּי מֵהֶם עַד שֶׁמָּצָאתִי אֵת שֶׁאָהֲבָה נַפְשִׁי אֲחַזְתִּיו וְלֹא אַרְפֶּנּוּ עַד־שֶׁהֲבֵיאתִיו אֶל־בֵּית אִמִּי וְאֶל־חֶדֶר הוֹרָתִי׃ 4.13. שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים עִם פְּרִי מְגָדִים כְּפָרִים עִם־נְרָדִים׃ 4.14. נֵרְדְּ וְכַרְכֹּם קָנֶה וְקִנָּמוֹן עִם כָּל־עֲצֵי לְבוֹנָה מֹר וַאֲהָלוֹת עִם כָּל־רָאשֵׁי בְשָׂמִים׃ 3.4. Scarce had I passed from them, When I found him whom my soul loveth: I held him, and would not let him go, Until I had brought him into my mother’s house, And into the chamber of her that conceived me. 4.13. Thy shoots are a park of pomegranates, With precious fruits; Henna with spikenard plants 4.14. Spikenard and saffron, calamus and cinnamon, With all trees of frankincense; Myrrh and aloes, with all the chief spices.
2. Hebrew Bible, Deuteronomy, 1.41, 20.5-20.7, 21.15, 22.5, 28.28, 32.24 (9th cent. BCE - 3rd cent. BCE) 1.41. וַתַּעֲנוּ וַתֹּאמְרוּ אֵלַי חָטָאנוּ לַיהוָה אֲנַחְנוּ נַעֲלֶה וְנִלְחַמְנוּ כְּכֹל אֲשֶׁר־צִוָּנוּ יְהוָה אֱלֹהֵינוּ וַתַּחְגְּרוּ אִישׁ אֶת־כְּלֵי מִלְחַמְתּוֹ וַתָּהִינוּ לַעֲלֹת הָהָרָה׃ 20.5. וְדִבְּרוּ הַשֹּׁטְרִים אֶל־הָעָם לֵאמֹר מִי־הָאִישׁ אֲשֶׁר בָּנָה בַיִת־חָדָשׁ וְלֹא חֲנָכוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יַחְנְכֶנּוּ׃ 20.6. וּמִי־הָאִישׁ אֲשֶׁר־נָטַע כֶּרֶם וְלֹא חִלְּלוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יְחַלְּלֶנּוּ׃ 20.7. וּמִי־הָאִישׁ אֲשֶׁר־אֵרַשׂ אִשָּׁה וְלֹא לְקָחָהּ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יִקָּחֶנָּה׃ 21.15. כִּי־תִהְיֶיןָ לְאִישׁ שְׁתֵּי נָשִׁים הָאַחַת אֲהוּבָה וְהָאַחַת שְׂנוּאָה וְיָלְדוּ־לוֹ בָנִים הָאֲהוּבָה וְהַשְּׂנוּאָה וְהָיָה הַבֵּן הַבְּכוֹר לַשְּׂנִיאָה׃ 22.5. לֹא־יִהְיֶה כְלִי־גֶבֶר עַל־אִשָּׁה וְלֹא־יִלְבַּשׁ גֶּבֶר שִׂמְלַת אִשָּׁה כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ כָּל־עֹשֵׂה אֵלֶּה׃ 28.28. יַכְּכָה יְהוָה בְּשִׁגָּעוֹן וּבְעִוָּרוֹן וּבְתִמְהוֹן לֵבָב׃ 32.24. מְזֵי רָעָב וּלְחֻמֵי רֶשֶׁף וְקֶטֶב מְרִירִי וְשֶׁן־בְּהֵמוֹת אֲשַׁלַּח־בָּם עִם־חֲמַת זֹחֲלֵי עָפָר׃ 1.41. Then ye answered and said unto me: ‘We have sinned against the LORD, we will go up and fight, according to all that the LORD our God commanded us.’ And ye girded on every man his weapons of war, and deemed it a light thing to go up into the hill-country." 20.5. And the officers shall speak unto the people, saying: ‘What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it." 20.6. And what man is there that hath planted a vineyard, and hath not used the fruit thereof? let him go and return unto his house, lest he die in the battle, and another man use the fruit thereof." 20.7. And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her.’" 21.15. If a man have two wives, the one beloved, and the other hated, and they have borne him children, both the beloved and the hated; and if the first-born son be hers that was hated;" 22.5. A woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment; for whosoever doeth these things is an abomination unto the LORD thy God." 28.28. The LORD will smite thee with madness, and with blindness, and with astonishment of heart." 32.24. The wasting of hunger, and the devouring of the fiery bolt, And bitter destruction; And the teeth of beasts will I send upon them, With the venom of crawling things of the dust."
3. Hebrew Bible, Exodus, 14.14, 14.25, 25.8, 25.39 (9th cent. BCE - 3rd cent. BCE) 14.14. יְהוָה יִלָּחֵם לָכֶם וְאַתֶּם תַּחֲרִישׁוּן׃ 14.25. וַיָּסַר אֵת אֹפַן מַרְכְּבֹתָיו וַיְנַהֲגֵהוּ בִּכְבֵדֻת וַיֹּאמֶר מִצְרַיִם אָנוּסָה מִפְּנֵי יִשְׂרָאֵל כִּי יְהוָה נִלְחָם לָהֶם בְּמִצְרָיִם 25.8. וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃ 25.39. כִּכָּר זָהָב טָהוֹר יַעֲשֶׂה אֹתָהּ אֵת כָּל־הַכֵּלִים הָאֵלֶּה׃ 14.14. The LORD will fight for you, and ye shall hold your peace.’" 14.25. And He took off their chariot wheels, and made them to drive heavily; so that the Egyptians said: ‘Let us flee from the face of Israel; for the LORD fighteth for them against the Egyptians.’" 25.8. And let them make Me a sanctuary, that I may dwell among them." 25.39. of a talent of pure gold shall it be made, with all these vessels."
4. Hebrew Bible, Genesis, 1, 1.1, 1.1-2.4, 1.2, 1.3, 1.4, 1.5, 1.7, 1.16, 1.20, 1.21, 1.22, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.30, 1.31, 2, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 4.3, 4.4, 4.5, 4.6, 4.15, 4.26, 5.1, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 15.6, 20.7, 24.21, 27.3, 28.11 (9th cent. BCE - 3rd cent. BCE)
5. Hebrew Bible, Hosea, 6.7 (9th cent. BCE - 3rd cent. BCE) 6.7. וְהֵמָּה כְּאָדָם עָבְרוּ בְרִית שָׁם בָּגְדוּ בִי׃ 6.7. But they like men have transgressed the covet; There have they dealt treacherously against Me."
6. Hebrew Bible, Job, 4.12 (9th cent. BCE - 3rd cent. BCE) 4.12. וְאֵלַי דָּבָר יְגֻנָּב וַתִּקַּח אָזְנִי שֵׁמֶץ מֶנְהוּ׃ 4.12. Now a word was secretly brought to me, And mine ear received a whisper thereof."
7. Hebrew Bible, Jonah, 1.5 (9th cent. BCE - 3rd cent. BCE) 1.5. וַיִּירְאוּ הַמַּלָּחִים וַיִּזְעֲקוּ אִישׁ אֶל־אֱלֹהָיו וַיָּטִלוּ אֶת־הַכֵּלִים אֲשֶׁר בָּאֳנִיָּה אֶל־הַיָּם לְהָקֵל מֵעֲלֵיהֶם וְיוֹנָה יָרַד אֶל־יַרְכְּתֵי הַסְּפִינָה וַיִּשְׁכַּב וַיֵּרָדַם׃ 1.5. And the mariners were afraid, and cried every man unto his god; and they cast forth the wares that were in the ship into the sea, to lighten it unto them. But Jonah was gone down into the innermost parts of the ship; and he lay, and was fast asleep."
8. Hebrew Bible, Leviticus, 15.4, 20.10, 26.22 (9th cent. BCE - 3rd cent. BCE) 15.4. כָּל־הַמִּשְׁכָּב אֲשֶׁר יִשְׁכַּב עָלָיו הַזָּב יִטְמָא וְכָל־הַכְּלִי אֲשֶׁר־יֵשֵׁב עָלָיו יִטְמָא׃ 26.22. וְהִשְׁלַחְתִּי בָכֶם אֶת־חַיַּת הַשָּׂדֶה וְשִׁכְּלָה אֶתְכֶם וְהִכְרִיתָה אֶת־בְּהֶמְתְּכֶם וְהִמְעִיטָה אֶתְכֶם וְנָשַׁמּוּ דַּרְכֵיכֶם׃ 15.4. Every bed whereon he that hath the issue lieth shall be unclean; and every thing whereon he sitteth shall be unclean. ." 20.10. And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, both the adulterer and the adulteress shall surely be put to death." 26.22. And I will send the beast of the field among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your ways shall become desolate."
9. Hebrew Bible, Numbers, 5.15, 11.29, 21.1 (9th cent. BCE - 3rd cent. BCE) 5.15. וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃ 11.29. וַיֹּאמֶר לוֹ מֹשֶׁה הַמְקַנֵּא אַתָּה לִי וּמִי יִתֵּן כָּל־עַם יְהוָה נְבִיאִים כִּי־יִתֵּן יְהוָה אֶת־רוּחוֹ עֲלֵיהֶם׃ 21.1. וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ־עֲרָד יֹשֵׁב הַנֶּגֶב כִּי בָּא יִשְׂרָאֵל דֶּרֶךְ הָאֲתָרִים וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי׃ 21.1. וַיִּסְעוּ בְּנֵי יִשְׂרָאֵל וַיַּחֲנוּ בְּאֹבֹת׃ 5.15. then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance." 11.29. And Moses said unto him: ‘Art thou jealous for my sake? would that all the LORD’S people were prophets, that the LORD would put His spirit upon them! ’" 21.1. And the Canaanite, the king of Arad, who dwelt in the South, heard tell that Israel came by the way of Atharim; and he fought against Israel, and took some of them captive."
10. Hebrew Bible, Proverbs, 24.12 (9th cent. BCE - 3rd cent. BCE) 24.12. כִּי־תֹאמַר הֵן לֹא־יָדַעְנוּ זֶה הֲ‍לֹא־תֹכֵן לִבּוֹת הוּא־יָבִין וְנֹצֵר נַפְשְׁךָ הוּא יֵדָע וְהֵשִׁיב לְאָדָם כְּפָעֳלוֹ׃ 24.12. If thou sayest: ‘Behold, we knew not this’, Doth not He that weigheth the hearts consider it? And He that keepeth thy soul, doth not He know it? And shall not He render to every man according to his works?"
11. Hebrew Bible, Psalms, 8.6-8.8, 33.6, 78.2, 79.9, 104.14, 104.17-104.18, 104.20-104.21, 104.24-104.26 (9th cent. BCE - 3rd cent. BCE) 8.6. וַתְּחַסְּרֵהוּ מְּעַט מֵאֱלֹהִים וְכָבוֹד וְהָדָר תְּעַטְּרֵהוּ׃ 8.7. תַּמְשִׁילֵהוּ בְּמַעֲשֵׂי יָדֶיךָ כֹּל שַׁתָּה תַחַת־רַגְלָיו׃ 8.8. צֹנֶה וַאֲלָפִים כֻּלָּם וְגַם בַּהֲמוֹת שָׂדָי׃ 33.6. בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל־צְבָאָם׃ 78.2. הֵן הִכָּה־צוּר וַיָּזוּבוּ מַיִם וּנְחָלִים יִשְׁטֹפוּ הֲגַם־לֶחֶם יוּכַל תֵּת אִם־יָכִין שְׁאֵר לְעַמּוֹ׃ 78.2. אֶפְתְּחָה בְמָשָׁל פִּי אַבִּיעָה חִידוֹת מִנִּי־קֶדֶם׃ 79.9. עָזְרֵנוּ אֱלֹהֵי יִשְׁעֵנוּ עַל־דְּבַר כְּבוֹד־שְׁמֶךָ וְהַצִּילֵנוּ וְכַפֵּר עַל־חַטֹּאתֵינוּ לְמַעַן שְׁמֶךָ׃ 104.14. מַצְמִיחַ חָצִיר לַבְּהֵמָה וְעֵשֶׂב לַעֲבֹדַת הָאָדָם לְהוֹצִיא לֶחֶם מִן־הָאָרֶץ׃ 104.17. אֲשֶׁר־שָׁם צִפֳּרִים יְקַנֵּנוּ חֲסִידָה בְּרוֹשִׁים בֵּיתָהּ׃ 104.18. הָרִים הַגְּבֹהִים לַיְּעֵלִים סְלָעִים מַחְסֶה לַשְׁפַנִּים׃ 104.21. הַכְּפִירִים שֹׁאֲגִים לַטָּרֶף וּלְבַקֵּשׁ מֵאֵל אָכְלָם׃ 104.24. מָה־רַבּוּ מַעֲשֶׂיךָ יְהוָה כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ׃ 104.25. זֶה הַיָּם גָּדוֹל וּרְחַב יָדָיִם שָׁם־רֶמֶשׂ וְאֵין מִסְפָּר חַיּוֹת קְטַנּוֹת עִם־גְּדֹלוֹת׃ 104.26. שָׁם אֳנִיּוֹת יְהַלֵּכוּן לִוְיָתָן זֶה־יָצַרְתָּ לְשַׂחֶק־בּוֹ׃ 8.6. Yet Thou hast made him but little lower than the angels, And hast crowned him with glory and honour." 8.7. Thou hast made him to have dominion over the works of Thy hands; Thou hast put all things under His feet:" 8.8. Sheep and oxen, all of them, Yea, and the beasts of the field;" 33.6. By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth." 78.2. I will open my mouth with a parable; I will utter dark sayings concerning days of old;" 79.9. Help us, O God of our salvation, for the sake of the glory of Thy name; And deliver us, and forgive our sins, for Thy name's sake." 104.14. Who causeth the grass to spring up for the cattle, And herb for the service of man; To bring forth bread out of the earth," 104.17. Wherein the birds make their nests; As for the stork, the fir-trees are her house." 104.18. The high mountains are for the wild goats; The rocks are a refuge for the conies." 104.20. Thou makest darkness, and it is night, Wherein all the beasts of the forest do creep forth." 104.21. The young lions roar after their prey, And seek their food from God." 104.24. How manifold are Thy works, O LORD! In wisdom hast Thou made them all; The earth is full of Thy creatures." 104.25. Yonder sea, great and wide, Therein are creeping things innumerable, Living creatures, both small and great." 104.26. There go the ships; There is leviathan, whom Thou hast formed to sport therein."
12. Hebrew Bible, 1 Kings, 22.23 (8th cent. BCE - 5th cent. BCE) 22.23. וְעַתָּה הִנֵּה נָתַן יְהוָה רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאֶיךָ אֵלֶּה וַיהוָה דִּבֶּר עָלֶיךָ רָעָה׃ 22.23. Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets; and the LORD hath spoken evil concerning thee.’"
13. Hebrew Bible, Isaiah, 27.11, 42.1, 49.14-49.15 (8th cent. BCE - 5th cent. BCE) 27.11. בִּיבֹשׁ קְצִירָהּ תִּשָּׁבַרְנָה נָשִׁים בָּאוֹת מְאִירוֹת אוֹתָהּ כִּי לֹא עַם־בִּינוֹת הוּא עַל־כֵּן לֹא־יְרַחֲמֶנּוּ עֹשֵׂהוּ וְיֹצְרוֹ לֹא יְחֻנֶּנּוּ׃ 42.1. הֵן עַבְדִּי אֶתְמָךְ־בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא׃ 42.1. שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ אִיִּים וְיֹשְׁבֵיהֶם׃ 49.14. וַתֹּאמֶר צִיּוֹן עֲזָבַנִי יְהוָה וַאדֹנָי שְׁכֵחָנִי׃ 49.15. הֲתִשְׁכַּח אִשָּׁה עוּלָהּ מֵרַחֵם בֶּן־בִּטְנָהּ גַּם־אֵלֶּה תִשְׁכַּחְנָה וְאָנֹכִי לֹא אֶשְׁכָּחֵךְ׃ 27.11. When the boughs thereof are withered, They shall be broken off; The women shall come, and set them on fire; For it is a people of no understanding; Therefore He that made them will not have compassion upon them, And He that formed them will not be gracious unto them." 42.1. Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations." 49.14. But Zion said: ‘The LORD hath forsaken me, And the Lord hath forgotten me.’" 49.15. Can a woman forget her sucking child, That she should not have compassion on the son of her womb? Yea, these may forget, Yet will not I forget thee."
14. Hebrew Bible, Jeremiah, 10.16, 28.20 (8th cent. BCE - 5th cent. BCE) 10.16. לֹא־כְאֵלֶּה חֵלֶק יַעֲקֹב כִּי־יוֹצֵר הַכֹּל הוּא וְיִשְׂרָאֵל שֵׁבֶט נַחֲלָתוֹ יְהוָה צְבָאוֹת שְׁמוֹ׃ 10.16. Not like these is the portion of Jacob; For He is the former of all things, And Israel is the tribe of His inheritance; The LORD of hosts is His name."
15. Hebrew Bible, Lamentations, 2.6 (8th cent. BCE - 5th cent. BCE) 2.6. וַיַּחְמֹס כַּגַּן שֻׂכּוֹ שִׁחֵת מוֹעֲדוֹ שִׁכַּח יְהוָה בְּצִיּוֹן מוֹעֵד וְשַׁבָּת וַיִּנְאַץ בְּזַעַם־אַפּוֹ מֶלֶךְ וְכֹהֵן׃ 2.6. And He hath stripped His tabernacle, as if it were a garden, He hath destroyed His place of assembly; The LORD hath caused to be forgotten in Zion Appointed season and sabbath, And hath rejected in the indignation of His anger The king and the priest."
16. Hebrew Bible, Ezekiel, 11.19, 16.17, 36.26-36.27, 37.6, 37.14 (6th cent. BCE - 5th cent. BCE) 11.19. וְנָתַתִּי לָהֶם לֵב אֶחָד וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי לֵב הָאֶבֶן מִבְּשָׂרָם וְנָתַתִּי לָהֶם לֵב בָּשָׂר׃ 16.17. וַתִּקְחִי כְּלֵי תִפְאַרְתֵּךְ מִזְּהָבִי וּמִכַּסְפִּי אֲשֶׁר נָתַתִּי לָךְ וַתַּעֲשִׂי־לָךְ צַלְמֵי זָכָר וַתִּזְנִי־בָם׃ 36.26. וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃ 36.27. וְאֶת־רוּחִי אֶתֵּן בְּקִרְבְּכֶם וְעָשִׂיתִי אֵת אֲשֶׁר־בְּחֻקַּי תֵּלֵכוּ וּמִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם׃ 37.6. וְנָתַתִּי עֲלֵיכֶם גִּדִים וְהַעֲלֵתִי עֲלֵיכֶם בָּשָׂר וְקָרַמְתִּי עֲלֵיכֶם עוֹר וְנָתַתִּי בָכֶם רוּחַ וִחְיִיתֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה׃ 37.14. וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם וְהִנַּחְתִּי אֶתְכֶם עַל־אַדְמַתְכֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה דִּבַּרְתִּי וְעָשִׂיתִי נְאֻם־יְהוָה׃ 11.19. And I will give them one heart, and I will put a new spirit within you; and I will remove the stony heart out of their flesh, and will give them a heart of flesh;" 16.17. Thou didst also take thy fair jewels of My gold and of My silver, which I had given thee, and madest for thee images of men, and didst play the harlot with them;" 36.26. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh." 36.27. And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordices, and do them." 37.6. And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD.’" 37.14. And I will put My spirit in you, and ye shall live, and I will place you in your own land; and ye shall know that I the LORD have spoken, and performed it, saith the LORD.’"
17. Anon., Jubilees, 2.8-2.14 (2nd cent. BCE - 2nd cent. BCE) 2.8. And on the second day He created the firmament in the midst of the waters, and the waters were divided on that day--half of them went up above and half of them went down below the firmament (that was) in the midst over the face of the whole earth. 2.9. And this was the only work (God) created on the second day. 2.10. And on the third day He commanded the waters to pass from off the face of the whole earth into one place, and the dry land to appear. 2.11. And the waters did so as He commanded them, and they retired from off the face of the earth into one place outside of this firmament, and the dry land appeared. 2.12. And on that day He created for them all the seas according to their separate gathering-places, and all the rivers, and the gatherings of the waters in the mountains and on all the earth 2.13. and all the lakes, and all the dew of the earth, and the seed which is sown, and all sprouting things, and fruit-bearing trees, and trees of the wood, and the garden of Eden, in Eden, and all (plants after their kind). 2.14. These four great works God created on the third day.
18. Septuagint, Ecclesiasticus (Siracides), 17.1-17.8, 17.10, 25.24, 36.1, 40.23 (2nd cent. BCE - 2nd cent. BCE) 17.1. The Lord created man out of earth,and turned him back to it again. 17.1. And they will praise his holy name,to proclaim the grandeur of his works. 17.2. He gave to men few days, a limited time,but granted them authority over the things upon the earth. 17.2. Their iniquities are not hidden from him,and all their sins are before the Lord. 17.3. He endowed them with strength like his own,and made them in his own image. 17.4. He placed the fear of them in all living beings,and granted them dominion over beasts and birds. 17.6. He made for them tongue and eyes;he gave them ears and a mind for thinking. 17.7. He filled them with knowledge and understanding,and showed them good and evil. 17.8. He set his eye upon their hearts to show them the majesty of his works. 25.24. From a woman sin had its beginning,and because of her we all die. 36.1. Have mercy upon us, O Lord, the God of all, and look upon us 36.1. Crush the heads of the rulers of the enemy,who say, "There is no one but ourselves. 40.23. A friend or a companion never meets one amiss,but a wife with her husband is better than both.
19. Septuagint, Wisdom of Solomon, 2.24, 15.7-15.8, 17.1-17.3, 17.5-17.8, 25.24, 36.1 (2nd cent. BCE - 1st cent. BCE) 2.24. but through the devils envy death entered the world,and those who belong to his party experience it. 15.7. For when a potter kneads the soft earth and laboriously molds each vessel for our service,he fashions out of the same clay both the vessels that serve clean uses and those for contrary uses, making all in like manner;but which shall be the use of each of these the worker in clay decides. 15.8. With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him. 17.1. Great are thy judgments and hard to describe;therefore unintructed souls have gone astray. 17.2. For when lawless men supposed that they held the holy nation in their power,they themselves lay as captives of darkness and prisoners of long night,shut in under their roofs, exiles from eternal providence. 17.3. For thinking that in their secret sins they were unobserved behind a dark curtain of forgetfulness,they were scattered, terribly alarmed,and appalled by specters. 17.5. And no power of fire was able to give light,nor did the brilliant flames of the stars avail to illumine that hateful night. 17.6. Nothing was shining through to them except a dreadful, self-kindled fire,and in terror they deemed the things which they saw to be worse than that unseen appearance. 17.7. The delusions of their magic art lay humbled,and their boasted wisdom was scornfully rebuked. 17.8. For those who promised to drive off the fears and disorders of a sick soul were sick themselves with ridiculous fear.
20. Philo of Alexandria, On Husbandry, 96-97, 95 (1st cent. BCE - missingth cent. CE) 95. But we must explain what is the enigmatical meaning which he conceals under this prayer, the name of Dan, being interpreted, means "judgment;" therefore he here likens that power of the soul which investigates, and accurately examines, and distinguishes between, and, in some degree, decides on each part of the soul, to a dragon (and the dragon is an animal various in its movements, and exceedingly cunning, and ready to display its courage, and very powerful to repel those who begin acts of violence), but not to that friendly serpent, the counsellor of life, which is wont to be called Eve in his national language, but to the one made by Moses, of the material of brass, which, when those who had been bitten by the poisonous serpents, and who were at the point of death beheld, they are said to have lived and not to have died. XXII.
21. Philo of Alexandria, On The Cherubim, 53, 57, 61, 63-65, 40 (1st cent. BCE - missingth cent. CE) 40. And Adam knew his wife, and she conceived and brought forth Cain; and she said I have gotten a man by means of the Lord; and he caused her also to bring forth Abel his Brother." These men, to whose virtue the Jewish legislation bears testimony, he does not represent as knowing their wives, such as Abraham, Isaac, Jacob, Moses, and if there are any others of like zeal with them; 40. A third view of the question is, that no king or tyrant may ever despise an obscure private individual, from being full of insolence and haughty pride; but that such an one, coming as a pupil to the school of the sacred laws, may relax his eyebrows, unlearning his self-opinionativeness, and yielding rather to true reason.
22. Philo of Alexandria, On The Confusion of Tongues, 41, 146 (1st cent. BCE - missingth cent. CE) 146. And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his angels, as the great archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to God's image, and he who sees Israel.
23. Philo of Alexandria, On The Preliminary Studies, 171 (1st cent. BCE - missingth cent. CE) 171. Who, then, is so impious as to conceive that God is one who afflicts, and who brings that most pitiable death of hunger upon those who are not able to live without food? For God is good, and the cause of good things, bounteous, the saviour, the supporter, the giver of wealth, the giver of great gifts, driving out wickedness from the sacred boundaries; for thus did he drive out the burdens of the earth, Adam and Cain, from paradise.
24. Philo of Alexandria, On Giants, 65 (1st cent. BCE - missingth cent. CE) 65. But the sons of earth removing their minds from contemplation, and becoming deserters so as to fly to the lifeless and immovable nature of the flesh, "for they two became one Flesh," as the lawgiver says, adulterated the excellent coinage, and abandoned the better rank which had been allotted to them as their own, and deserted to the worse rank, which was contrary to their original nature, Nimrod being the first to set the example of this desertion;
25. Philo of Alexandria, On The Creation of The World, 149, 151-177, 76, 148 (1st cent. BCE - missingth cent. CE) 148. And with great beauty Moses has attributed the giving of names to the different animals to the first created man, for it is a work of wisdom and indicative of royal authority, and man was full of intuitive wisdom and self-taught, having been created by the grace of God, and, moreover, was a king. And it is proper for a ruler to give names to each of his subjects. And, as was very natural, the power of domination was excessive in that first-created man, whom God formed with great care and thought worthy of the second rank in the creation, making him his own viceroy and the ruler of all other creatures. Since even those who have been born so many generations afterwards, when the race is becoming weakened by reason of the long intervals of time that have elapsed since the beginning of the world, do still exert the same power over the irrational beasts, preserving as it were a spark of the dominion and power which has been handed down to them by succession from their first ancestor.
26. Philo of Alexandria, On The Posterity of Cain, 33 (1st cent. BCE - missingth cent. CE) 33. After he had said this he proceeds to say, "And Cain knew his wife, and she conceived and bare Enoch; and he built a city, and called the name of the city after the name of his son Enoch." Is it not here reasonable to raise the question, why Cain knew his wife? for there had been no birth of any one other woman since that of Eve who was formed out of the side of the man, until the woman who is here mentioned;
27. Philo of Alexandria, On The Sacrifices of Cain And Abel, 19-20, 27, 43, 1 (1st cent. BCE - missingth cent. CE) 1. And he also added, that she should bring forth his Brother." The addition of one thing is a taking away of some other; as for instance, of particles in arithmetic, and of reasons in the soul. If then we must say that Abel is added, we must also think that Cain is taken away. But that the unusual character of expression may not cause perplexity to many we will endeavour to explain accurately the philosophy which is apparent beneath them, as clearly as may be in our power.
28. Philo of Alexandria, On The Special Laws, 3.178 (1st cent. BCE - missingth cent. CE) 3.178. And this is the cause which is often mentioned by many people. But I have heard another also, alleged by persons of high character, who look upon the greater part of the injunctions contained in the law as plain symbols of obscure meanings, and expressed intimations of what may not be expressed. And this other reason alleged is as follows. There are two kinds of soul, much as there are two sexes among human relations; the one a masculine soul, belonging to men; the other a female soul, as found in women. The masculine soul is that which devotes itself to God alone, as the Father and Creator of the universe and the cause of all things that exist; but the female soul is that which depends upon all the things which are created, and as such are liable to destruction, and which puts forth, as it were, the hand of its power in order that in a blind sort of way it may lay hold of whatever comes across it, clinging to a generation which admits of an innumerable quantity of changes and variations, when it ought rather to cleave to the unchangeable, blessed, and thrice happy divine nature.
29. Philo of Alexandria, On The Virtues, 199 (1st cent. BCE - missingth cent. CE) 199. Again, who is there who would deny that those men who were born of him who was made out of the earth were noble themselves, and the founders of noble families? persons who have received a birth more excellent than that of any succeeding generation, in being sprung from the first wedded pair, from the first man and woman, who then for the first time came together for the propagation of offspring resembling themselves. But, nevertheless, when there were two persons so born, the elder of them endured to slay the younger; and, having committed the great and most accursed crime of fratricide, he first defiled the ground with human blood.
30. Philo of Alexandria, Against Flaccus, 69 (1st cent. BCE - missingth cent. CE) 69. And if some of those who were employed in the collection of sticks were too slow, they took their own furniture, of which they had plundered them, to burn their persons, robbing them of their most costly articles, and burning with them things of the greatest use and value, which they used as fuel instead of ordinary timber.
31. Philo of Alexandria, Allegorical Interpretation, 1.31-1.32, 2.1, 2.4-2.5, 2.49 (1st cent. BCE - missingth cent. CE) 1.31. And God created man, taking a lump of clay from the earth, and breathed into his face the breath of life: and man became a living soul." The races of men are twofold; for one is the heavenly man, and the other the earthly man. Now the heavenly man, as being born in the image of God, has no participation in any corruptible or earthlike essence. But the earthly man is made of loose material, which he calls a lump of clay. On which account he says, not that the heavenly man was made, but that he was fashioned according to the image of God; but the earthly man he calls a thing made, and not begotten by the maker. 1.32. And we must consider that the man who was formed of earth, means the mind which is to be infused into the body, but which has not yet been so infused. And this mind would be really earthly and corruptible, if it were not that God had breathed into it the spirit of genuine life; for then it "exists," and is no longer made into a soul; and its soul is not inactive, and incapable of proper formation, but a really intellectual and living one. "For man," says Moses, "became a living soul." XIII.
32. Philo of Alexandria, Questions On Genesis, 1.21, 1.23-1.53 (1st cent. BCE - missingth cent. CE)
33. Philo of Alexandria, Who Is The Heir, 48, 258 (1st cent. BCE - missingth cent. CE) 258. An instance of the fourth kind of trance is the one which we are now considering: "And about the setting of the sun a trance fell upon Abraham," he being thrown into a state of enthusiasm and inspired by the Deity. But this is not the only thing which shows him to have been a prophet, but also the express words which are engraven in the sacred scriptures as on a pillar. When some one endeavored to separate Sarah, that is, the virtue which is derived from nature, from him, as if she had not been the peculiar property of the wise man alone, but had also belonged to every one who made any pretence to wisdom, God said, "Give the man back his wife, because he is a prophet, and he will pray for thee, and thou shalt Live;
34. Josephus Flavius, Jewish Antiquities, 1.35 (1st cent. CE - 1st cent. CE) 1.35. God also presented the living creatures, when he had made them, according to their kinds, both male and female, to Adam, who gave them those names by which they are still called. But when he saw that Adam had no female companion, no society, for there was no such created, and that he wondered at the other animals which were male and female, he laid him asleep, and took away one of his ribs, and out of it formed the woman;
35. Longinus, On The Sublime, 1.4 (1st cent. CE - 1st cent. CE)
36. New Testament, 1 John, 3.24, 4.13 (1st cent. CE - 1st cent. CE) 3.24. He who keeps his commandments remains in him, and he in him. By this we know that he remains in us, by the Spirit which he gave us. 4.13. By this we know that we remain in him and he in us, because he has given us of his Spirit.
37. New Testament, 1 Corinthians, 7.17-7.23, 11.3, 11.6, 11.9, 15.22 (1st cent. CE - 1st cent. CE) 7.17. Only, as the Lord hasdistributed to each man, as God has called each, so let him walk. So Icommand in all the assemblies. 7.18. Was anyone called having been circumcised? Let him not becomeuncircumcised. Has anyone been called in uncircumcision? Let him not becircumcised. 7.19. Circumcision is nothing, and uncircumcision isnothing, but the keeping of the commandments of God. 7.20. Let eachman stay in that calling in which he was called. 7.21. Were you calledbeing a bondservant? Don't let that bother you, but if you get anopportunity to become free, use it. 7.22. For he who was called in theLord being a bondservant is the Lord's free man. Likewise he who wascalled being free is Christ's bondservant. 7.23. You were bought witha price. Don't become bondservants of men. 11.3. But I wouldhave you know that the head of every man is Christ, and the head of thewoman is the man, and the head of Christ is God. 11.6. For if a woman is not covered, let her also be shorn.But if it is shameful for a woman to be shorn or shaved, let her becovered. 11.9. for neither was man created for the woman, but woman for the man. 15.22. For as inAdam all die, so also in Christ all will be made alive.
38. New Testament, 2 Corinthians, 1.22, 5.5 (1st cent. CE - 1st cent. CE)
39. New Testament, 2 Timothy, 1.7 (1st cent. CE - 1st cent. CE) 1.7. For God didn't give us a spirit of fear, but of power, love, and self-control.
40. New Testament, Acts, 5.32, 15.8 (1st cent. CE - 2nd cent. CE) 5.32. We are His witnesses of these things; and so also is the Holy Spirit, whom God has given to those who obey him. 15.8. God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us.
41. New Testament, Colossians, 3.1-3.5, 3.18, 3.22 (1st cent. CE - 1st cent. CE) 3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. 3.2. Set your mind on the things that are above, not on the things that are on the earth. 3.3. For you died, and your life is hidden with Christ in God. 3.4. When Christ, our life, is revealed, then you will also be revealed with him in glory. 3.5. Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry; 3.18. Wives, be in subjection to your husbands, as is fitting in the Lord. 3.22. Servants, obey in all things those who are your masters according to the flesh, not just when they are looking, as men-pleasers, but in singleness of heart, fearing God.
42. New Testament, Ephesians, 6.5 (1st cent. CE - 1st cent. CE) 6.5. Servants, be obedient to those who according to the flesh are your masters, with fear and trembling, in singleness of your heart, as to Christ;
43. New Testament, Galatians, 3.21 (1st cent. CE - 1st cent. CE) 3.21. Is the law thenagainst the promises of God? Certainly not! For if there had been a lawgiven which could make alive, most assuredly righteousness would havebeen of the law.
44. New Testament, Hebrews, 1.14, 2.5-2.10, 2.14-2.15, 2.17-2.18, 4.15-4.16 (1st cent. CE - 1st cent. CE) 1.14. Aren't they all ministering spirits, sent out to do service for the sake of those who will inherit salvation? 2.5. For he didn't subject the world to come, whereof we speak, to angels. 2.6. But one has somewhere testified, saying, "What is man, that you think of him? Or the son of man, that you care for him? 2.7. You made him a little lower than the angels; You crowned him with glory and honor. 2.8. You have put all things in subjection under his feet."For in that he subjected all things to him, he left nothing that is not subject to him. But now we don't see all things subjected to him, yet. 2.9. But we see him who has been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for everyone. 2.10. For it became him, for whom are all things, and through whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through sufferings. 2.14. Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil 2.15. and might deliver all of them who through fear of death were all their lifetime subject to bondage. 2.17. Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people. 2.18. For in that he himself has suffered being tempted, he is able to help those who are tempted. 4.15. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. 4.16. Let us therefore draw near with boldness to the throne of grace, that we may receive mercy, and may find grace for help in time of need.
45. New Testament, Philippians, 3.21 (1st cent. CE - 1st cent. CE) 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
46. New Testament, Romans, 3.1, 8.10-8.13, 8.19-8.21, 8.23, 9.2, 11.8 (1st cent. CE - 1st cent. CE) 3.1. Then what advantage does the Jew have? Or what is the profit of circumcision? 8.10. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.12. So then, brothers, we are debtors, not to the flesh, to live after the flesh. 8.13. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. 8.19. For the creation waits with eager expectation for the sons of God to be revealed. 8.20. For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope 8.21. that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. 8.23. Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. 9.2. that I have great sorrow and unceasing pain in my heart. 11.8. According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day.
47. New Testament, John, 3.6, 3.12-3.13, 5.21, 6.63 (1st cent. CE - 1st cent. CE) 3.6. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. 3.12. If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things? 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. 5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life.
48. New Testament, Luke, 7.38-7.50 (1st cent. CE - 1st cent. CE) 7.38. Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. 7.39. Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner. 7.40. Jesus answered him, "Simon, I have something to tell you."He said, "Teacher, say on. 7.41. A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42. When they couldn't pay, he forgave them both. Which of them therefore will love him most? 7.43. Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly. 7.44. Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. 7.45. You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. 7.46. You didn't anoint my head with oil, but she has anointed my feet with ointment. 7.47. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little. 7.48. He said to her, "Your sins are forgiven. 7.49. Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins? 7.50. He said to the woman, "Your faith has saved you. Go in peace.
49. New Testament, Matthew, 20.10 (1st cent. CE - 1st cent. CE) 20.10. When the first came, they supposed that they would receive more; and they likewise each received a denarius.
50. Anon., Genesis Rabba, 1.1, 14.4, 14.8 (2nd cent. CE - 5th cent. CE) 1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר. 14.4. וַיִּיצֶר, שְׁנֵי יְצָרִים, יֵצֶר טוֹב וְיֵצֶר הָרָע. שֶׁאִלּוּ הָיָה לִבְהֵמָה ב' יְצָרִים, כֵּיוָן שֶׁהָיְתָה רוֹאָה סַכִּין בְּיַד אָדָם לְשָׁחֲטָהּ הָיְתָה מְפַחֶדֶת וּמֵתָה, וַהֲרֵי אָדָם יֵשׁ לוֹ ב' יְצָרִים, אָמַר רַבִּי חֲנִינָא בַּר אִידָא (זכריה יב, א): וְיֹצֵר רוּחַ אָדָם בְּקִרְבּוֹ, מְלַמֵּד שֶׁנַּפְשׁוֹ שֶׁל אָדָם צְרוּרָה בְּקִרְבּוֹ, אִלְּמָלֵא כֵּן כֵּיוָן שֶׁהָיְתָה הַצָּרָה בָּאָה עָלָיו הָיָה שׁוֹמְטָהּ וּמַשְׁלִיכָהּ. 14.8. מִן הָאֲדָמָה (בראשית ב, ז), רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמְרוּ, מִמָּקוֹם כַּפָּרָתוֹ נִבְרָא, הֵיךְ מָה דְאַתְּ אָמַר (שמות כ, כז): מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ מִמְּקוֹם כַּפָּרָתוֹ וְהַלְּוַאי יַעֲמֹד. וַיִּפַּח בְּאַפָּיו (בראשית ב, ז), מְלַמֵּד שֶׁהֶעֱמִידוֹ גֹּלֶם מִן הָאָרֶץ וְעַד הָרָקִיעַ, וְזָרַק בּוֹ אֶת הַנְּשָׁמָה, לְפִי שֶׁבָּעוֹלָם הַזֶּה בִּנְפִיחָה, לְפִיכָךְ מֵת, אֲבָל לֶעָתִיד בִּנְתִינָה, שֶׁנֶּאֱמַר (יחזקאל לז, יד): וְנָתַתִּי רוּחִי בָּכֶם וִחְיִיתֶם. 1.1. The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] \"I [the Torah] was an amon to Him and I was a plaything to Him every day.\" Amon means \"pedagogue\" (i.e. ny). Amon means \"covered.\" Amon means \"hidden.\" And there is one who says amon means \"great.\" Amon means \"ny,\" as in (Bamidbar 11:12) “As a ny (omein) carries the suckling child.\" Amon means \"covered,\" as in (Eichah 4:5) \"Those who were covered (emunim) in scarlet have embraced refuse heaps.\" Amon means \"hidden,\" as in (Esther 2:7) \"He hid away (omein) Hadassah.\" Amon means \"great,\" as in (Nahum 3:8) \"Are you better than No-amon [which dwells in the rivers]?\" which the Targum renders as, \"Are you better than Alexandria the Great (amon), which dwells between the rivers?\" Alternatively, amon means \"artisan.\" The Torah is saying, \"I was the artisan's tool of Hashem.\" In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, \"Through the reishis Hashem created [the heavens and the earth],\" and reishis means Torah, as in \"Hashem made me [the Torah] the beginning (reishis) of His way\" (Mishlei 8:22)." 14.4. Wayyiyzer: two formations, the good and the evil. For if an animal possessed two [such] formations, it would die of fright on seeing a man holding a knife to kill it. But surely a man does possess these two faculties! Said R. Hanina (rjinena) b. Idi: He bound up the spirit of man within him (Zechariah 12:1); for if that were not so, whenever a trouble came upon him he would remove and cast it from him." 14.8. ... ‘And He blew into his nostrils’—This teaches that He stood him up as a golem stretching from earth to the firmament and then threw breath/n’shamah into him."
51. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) 34a. מאי טעמא דר' יוסי בר יהודה דאמר קרא (במדבר לה, ל) עד אחד לא יענה בנפש למות למות הוא דאינו עונה אבל לזכות עונה ורבנן אמר ריש לקיש משום דמיחזי כנוגע בעדותו,ורבנן האי למות מאי דרשי ביה מוקמי ליה באחד מן התלמידים כדתניא אמר אחד מן העדים יש לי ללמד עליו זכות מניין שאין שומעין לו ת"ל עד אחד לא יענה מניין לאחד מן התלמידים שאמר יש לי ללמד עליו חובה מניין שאין שומעין לו ת"ל אחד לא יענה בנפש למות:,דיני נפשות המלמד כו': אמר רב לא שנו אלא בשעת משא ומתן אבל בשעת גמר דין מלמד זכות חוזר ומלמד חובה,מיתיבי למחרת משכימין ובאין המזכה אומר אני המזכה ומזכה אני במקומי המחייב אומר אני המחייב ומחייב אני במקומי המלמד חובה מלמד זכות אבל המלמד זכות אינו יכול לחזור וללמד חובה,והא למחרת גמר דין הוא וליטעמיך למחרת משא ומתן מי ליכא כי קתני בשעת משא ומתן,ת"ש דנין אלו כנגד אלו עד שיראה אחד מן המחייבין דברי המזכין ואם איתא ליתני נמי איפכא תנא אזכות קא מהדר אחובה לא קא מהדר,ת"ש דאמר ר' יוסי בר חנינא אחד מן התלמידים שזיכה ומת רואין אותו כאילו חי ועומד במקומו ואמאי נימא אילו הוה קיים הדר ביה השתא מיהא לא הדר ביה,והא שלחו מתם לדברי ר' יוסי בר חנינא מוצא מכלל רבינו אין מוצא איתמר,תא שמע שני סופרי הדיינין עומדין לפניהן אחד מן הימין ואחד מן השמאל וכותבין דברי המזכין ודברי המחייבין,בשלמא דברי המחייבין למחר חזו טעמא אחרינא ובעו למעבד הלנת דין אלא דברי המזכין מאי טעמא לאו משום דאי חזו טעמא אחרינא לחובה לא משגחינן בהו,לא כדי שלא יאמרו שנים טעם אחד משני מקראות כדבעא מיניה רבי אסי מרבי יוחנן אמרו שנים טעם אחד משני מקראות מהו אמר ליה אין מונין להן אלא אחד,מנהני מילי אמר אביי דאמר קרא (תהלים סב, יב) אחת דבר אלהים שתים זו שמעתי כי עז לאלהים מקרא אחד יוצא לכמה טעמים ואין טעם אחד יוצא מכמה מקראות דבי ר' ישמעאל תנא (ירמיהו כג, כט) וכפטיש יפוצץ סלע מה פטיש זה מתחלק לכמה ניצוצות אף מקרא אחד יוצא לכמה טעמים,היכי דמי טעם אחד משני מקראות אמר רב זביד כדתנן מזבח מקדש את הראוי לו,רבי יהושע אומר כל הראוי לאשים אם עלה לא ירד שנאמר (ויקרא ו, ב) העולה על מוקדה מה עולה שהיא ראויה לאשים אם עלתה לא תרד אף כל שהוא ראוי לאשים אם עלה לא ירד,רבן גמליאל אומר כל הראוי למזבח אם עלה לא ירד שנאמר היא העולה על מוקדה על המזבח מה עולה שהיא ראויה לגבי מזבח אם עלתה לא תרד אף כל שהוא ראוי למזבח אם עלה לא ירד,ותרוייהו מאי קמרבו פסולין מר מייתי לה ממוקדה ומר מייתי לה ממזבח,והא התם מיפלג פליגי דקתני סיפא אין בין דברי רבן גמליאל לדברי ר' יהושע אלא הדם והנסכים שר"ג אומר לא ירדו ור' יהושע אומר ירדו,אלא אמר רב פפא כדתניא ר' יוסי הגלילי אומר מתוך שנאמר 34a. The Gemara explains: bWhat is the reason of Rabbi Yosei, son of Rabbi Yehuda? As the verse states: “But one witness shall not testify against any person that he die.”One can infer: bThat he die isthe matter concerning bwhich he does not testify, but he does testify to acquit.The Gemara asks: bAndwhat is the reasoning of bthe Rabbis? Reish Lakish says:A witness cannot offer any statements beyond his testimony bbecause it appears as though he is biased in his testimony.If the court finds the accused liable based on the witness’s testimony, the witness could later be accused of being a conspiring witness. Therefore, it is to his advantage to have the court acquit the accused.,The Gemara asks: bAndas for bthe Rabbis,in bwhatmanner do bthey interpret thisterm: b“That he die”?The Gemara answers: bThey establish itas teaching the ihalakha bwith regard to one of the students. As it is taughtin a ibaraita /i: If bone of the witnesses said: I havethe ability bto teacha reason to bacquit him, from whereis it derived bthatthe court bdoes not listen to him? The verse states: “One witness shall not testify.” From whereis it derived bthatif there is bone of the students who said: I havethe ability bto teacha reason to deem bhim liable, from whereis it derived bthatthe court bdoes not listen to him? The verse states:“But bonewitness bshall not testify against any person that he die.” /b,§ The mishna teaches: In cases of bcapital law, one whoinitially bteachesa reason to deem the accused liable may then teach a reason to acquit, but one who initially teaches a reason to acquit him may not return and teach a reason to deem him liable. bRav says: They taughtthis ihalakha bonly with regard to the time ofthe bdeliberationsof the court, bbut at the time ofthe bverdict,one who initially bteachesa reason to bacquit may return and teacha reason to deem him bliable. /b,The Gemara braises an objectionfrom a mishna (40a): bThe following day,i.e., the day after the initial deliberations, the judges would barise early and cometo court. bOne whoyesterday was of the opinion to bacquit says: Isaid to bacquit, and I acquit in my place,i.e., I stand by my statement to acquit. bAnd one whoyesterday was of the opinion to bdeemhim bliable says: Isaid to bdeemhim bliable, and I deemhim bliable in my place. One whoyesterday btaughta reason to deem him bliable maythen bteacha reason to bacquit, but one whoyesterday btaughta reason to bacquit may notthen bteacha reason to deem him bliable. /b,The Gemara explains the objection: bBut the following day isat the time of bthe verdict,and the mishna rules that a judge who had said to acquit may not change his opinion. The Gemara questions this reading of the mishna: bAnd according to your reasoning, are there no deliberations on the following day?The deliberations may resume on the next day. Therefore, one can say that bwhenthe mishna bteachesthat the judge may not change his opinion, it is bwith regard to the time ofthe bdeliberations. /b,The Gemara suggests: bComeand bheara proof from the continuation of that mishna, which teaches that if the number of judges who deem him liable is one more than the number of judges who acquit, btheycontinue to bdeliberatethe matter, bthesejudges bagainst thosejudges, buntil one of those who deemshim bliable seesthe validity of bthe statements of those who acquitand changes his position, as the court does not condemn someone to death by a majority of one judge. The Gemara states its proof: bAnd if it is sothat one who initially bteachesa reason bto acquit may return and teacha reason to deem him bliable, letthe mishna balso teach the oppositepossibility. The Gemara explains: bThe itannais searching forscenarios of bacquittal,he bis not searching forscenarios of bliability.It may be that the ihalakhais the same in the opposite case, but the itannaprefers to employ an example of acquittal.,The Gemara suggests: bComeand bheara proof from a ibaraita /i: bAs Rabbi Yosei bar Ḥanina says:In a case where there was bone of the students whoargued to bacquit andthen bdied,the court bviews him as ifhe were balive and standing in his placeand voting to acquit. The Gemara asks: bBut why?According to the opinion of Rav, that a judge may change his opinion at the time of the verdict, blet us say:Perhaps bifthat student bwere alive,he would bretracthis opinion and find the accused liable. The Gemara explains: bNow, in any event,he bdid not retract fromhis opinion. The assumption is that he would not have changed his opinion, although one can do so.,The Gemara questions this explanation: bButthe Sages bsenta statement bfrom there,Eretz Yisrael: bAccording tothis version of bthe statement of Rabbi Yosei bar Ḥanina,he engages in ba dispute with our teacher,i.e., Rav. Apparently, the previous explanation, which reconciles their opinions, is incorrect. The Gemara answers: That tradition was not accurate, and it bwas statedthat he does bnotengage in ba disputewith Rav.,The Gemara suggests: bComeand bheara proof from a ibaraita /i: After the initial deliberations, btwo judges’ scribes stand beforethe court, bone on the right, and one on the left, and they write the statements of those who acquitthe accused band the statements of those who findhim bliable. /b,The Gemara explains the proof: bGranted,they write the bstatements of those who findthe accused bliableeven though they may not change their opinions, as bon the following day theymay bsee another reasonto find the accused liable, not the reason they gave the day before. bAndonce this new reason is given, the court bis required to perform a suspension of the trialuntil the following day, as they may not issue a verdict in cases of capital law on the same day as the deliberations. bBut what is the reasonthe scribes write bthe statements of those who acquitthe accused? Is it bnot becausethe ihalakhais that bifthe judges would bsee another reason tofind the accused bliable, we do not pay heed to them,and in order to ensure that the judges do not change their opinions, the scribes write their statements?,The Gemara answers: bNo,the reason they write their statements is bso that twoof the judges bshould not say one explanationto acquit bfrom twodifferent bverses.If two judges each say the same reason to acquit, but derive their reason from different verses, they are not counted as two votes. bAs Rabbi Asi asked of Rabbi Yoḥa:If btwoof the judges bsay one explanationto acquit bfrom twodifferent bverses, what isthe ihalakha /i? bRabbi Yoḥa said to him: We count them only as one,as it is clear that one of the derivations is in error.,§ The Gemara discusses the ruling of Rabbi Yoḥa: bFrom where is this matterderived? bAbaye says: As the verse states: “God has spoken once, twice I have heard this; that strength belongs to God”(Psalms 62:12). Abaye explains: bOne verseis stated by God and from it bemerge several explanations, but one explanation does not emerge from several verses.Alternatively, bthe school of Rabbi Yishmael taughtthat the verse states: “Is not My word like as fire? says the Lord; band like a hammer that breaks the rock in pieces”(Jeremiah 23:29). bJust as this hammer breaksa stone binto several fragments, so too, one verseis stated by God bandfrom it bemerge several explanations. /b,The Gemara clarifies: bWhat is considered one explanation from twodifferent bverses? Rav Zevid says: As we learnedin a mishna ( iZevaḥim83a): With regard to certain items that are disqualified from being sacrificed iab initio /i, once they have been placed on the altar they are nevertheless sacrificed, but bthe altar sanctifiesonly items bthat are suited for it,as the Gemara will explain. The itanna’imdisagree as to what is considered suited for the altar., bRabbi Yehoshua says: Anyitem bthat is suited tobe consumed by bthe fireon the altar, e.g., burnt-offerings and the portions of other offerings burned on the altar, bif it ascendedupon the altar, even if it is disqualified from being sacrificed iab initio /i, bit shall not descend.Since it was sanctified by its ascent upon the altar, it is sacrificed upon it, bas it is stated:“It is bthe burnt-offering on the pyreupon the altar” (Leviticus 6:2), from which it is derived: bJust aswith regard to ba burnt-offering that is suited tobe consumed by bthe fireon the altar, bif it ascended, it shall not descend, so toowith regard to banyitem bthat is suited tobe consumed by bthe fireon the altar, bif it ascended, it shall not descend. /b, bRabban Gamliel says:With regard to banyitem bthat is suited toascend upon bthe altar,even if it is not typically consumed, bif it ascended, it shall not descend,even if it is disqualified from being sacrificed iab initio /i, bas it is stated: “It is the burnt-offering on the pyre upon the altar,”from which it is derived: bJust as a burnt-offering that is fit for the altar, if it ascended, it shall not descend, so too anyitem bthat is fit for the altar, if it ascended, it shall not descend. /b,Rav Zevid explains: bAnd what do the two of them includeby means of these explanations? bDisqualifiedofferings, teaching that if they ascend they do not descend. One bSage,Rabbi Yehoshua, bbringsproof for bthis ihalakha bfromthe term b“on the pyre,” andone bSage,Rabban Gamliel, bbringsproof to bthis ihalakha bfromthe term “upon the baltar.”This is an example of one explanation from two different verses.,The Gemara questions this example: bBut there,Rabbi Yehoshua and Rabban Gamliel bdisagree,and their explanations cannot therefore be identical. bAs the latter clauseof that mishna bteaches: The difference between the statement of Rabban Gamliel and the statement of Rabbi Yehoshua is onlywith regard to disqualified bblood and libations,which are not consumed by the fire, but do ascend onto the altar, bas Rabban Gamliel says: They shall not descend,as they are fit to ascend on the altar, band Rabbi Yehoshua says: They shall descend,as they are not burned on the altar., bRather, Rav Pappa says:An example of one explanation from two different verses is bas it is taughtin a ibaraita /i: bRabbi Yosei HaGelili says: From the fact that it is stated: /b
52. Nag Hammadi, On The Origin of The World, 117.28-118.2, 127.7, 127.8, 127.9, 127.10, 127.11, 127.12, 127.13, 127.14, 127.15, 127.16, 127.17 (3rd cent. CE - 3rd cent. CE)
53. Nag Hammadi, The Tripartite Tractate, 100.7-100.11, 100.13-100.14 (3rd cent. CE - 3rd cent. CE)
54. Epiphanius, Panarion, 37 (4th cent. CE - 5th cent. CE)
55. Anon., Joseph And Aseneth, 8.9, 15.5, 16.16, 19.5, 21.21

Subjects of this text:

subject	book bibliographic info
abel	Levison (2023), The Greek Life of Adam and Eve. 399
abraham,trust of	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 81
adam,condition of	Levison (2023), The Greek Life of Adam and Eve. 399
adam,confidence of	Levison (2023), The Greek Life of Adam and Eve. 779
adam,faculty of discernment	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 142
adam,gods handiwork,as	Levison (2023), The Greek Life of Adam and Eve. 779
adam,name,spelling of	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 94
adam,pardoning of	Levison (2023), The Greek Life of Adam and Eve. 779
adam/adam,and dust	Levison (2009), Filled with the Spirit, 14, 26
adam/adam,and wife/eve	Levison (2009), Filled with the Spirit, 26
adam/adam,creation of	Levison (2009), Filled with the Spirit, 26
adam/adam,curses of	Levison (2009), Filled with the Spirit, 26
adam/adam,the first	Levison (2009), Filled with the Spirit, 14
adam	Eilberg-Schwartz (1986), The Human Will in Judaism: The Mishnah's Philosophy of Intention, 104, 107, 141, 149, 193; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 90; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142, 204; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 118
adam and eve	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 81, 82
agency	Eilberg-Schwartz (1986), The Human Will in Judaism: The Mishnah's Philosophy of Intention, 141
agent	Eilberg-Schwartz (1986), The Human Will in Judaism: The Mishnah's Philosophy of Intention, 141
aging	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 86
akiva,rabbi,ribuy technique of	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 75
alcinous	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 90
all,	Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 73
allegory	Sly (1990), Philo's Perception of Women, 99
allotment,adam,of	Levison (2023), The Greek Life of Adam and Eve. 193, 489
allotment,eve,of	Levison (2023), The Greek Life of Adam and Eve. 193
aloe	Levison (2023), The Greek Life of Adam and Eve. 193
androgyny	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 204
angel	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 204
angels	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 44
anger,attacking seth	Levison (2023), The Greek Life of Adam and Eve. 399
anger,god (lord),of	Levison (2023), The Greek Life of Adam and Eve. 784
anger,paradise,in	Levison (2023), The Greek Life of Adam and Eve. 193, 489
anger,wild	Levison (2023), The Greek Life of Adam and Eve. 193, 399, 415, 489
anger	Levison (2023), The Greek Life of Adam and Eve. 784
animal	Levison (2009), Filled with the Spirit, 14, 26
animals,created from four elements	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 75
animals	Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 73
anthropology	Sly (1990), Philo's Perception of Women, 99
anthropos (heavenly)	Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 46
apocalypse,apocalyptic,apocalypticism,apocalypticist	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 118
archangels	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 204
archon	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142, 204
aristarchus of samothrace	Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 40, 41
aristotle	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 90
artifacts (kelim),usability,role of in purity system	Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 88
ascend,ascension,ascent	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 118
aseneth	Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 46
baer,richard	Sly (1990), Philo's Perception of Women, 99
baier,annette	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 82
baptism,sethian	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142
beast,attacking seth	Levison (2023), The Greek Life of Adam and Eve. 399
beast,wild	Levison (2023), The Greek Life of Adam and Eve. 193, 415, 489
beast	Levison (2023), The Greek Life of Adam and Eve. 399, 415, 489
beauty	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 86
birds	Levison (2023), The Greek Life of Adam and Eve. 399, 415
body,adam,of	Levison (2023), The Greek Life of Adam and Eve. 326
body,views of	Keener(2005), First-Second Corinthians, 132
body	Levison (2023), The Greek Life of Adam and Eve. 779
body (human)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 235
boyarin,daniel,on logos vs. torah	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 30
cain,seven sins,judgement	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 94
cain	Levison (2023), The Greek Life of Adam and Eve. 399
calamus	Levison (2023), The Greek Life of Adam and Eve. 193
care,of god or christ for creation	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 81, 82
cattle	Levison (2023), The Greek Life of Adam and Eve. 415
cherubs	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 204
children,adam and eve,of	Levison (2023), The Greek Life of Adam and Eve. 489
children,children (grandchildren),of	Levison (2023), The Greek Life of Adam and Eve. 489
children,god,of	Levison (2023), The Greek Life of Adam and Eve. 415
children	Levison (2023), The Greek Life of Adam and Eve. 489
christ,see also jesus	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 204
christ	Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 46
christian,conception of the spirit	Levison (2009), Filled with the Spirit, 14, 26
christian/christianity	Levison (2023), The Greek Life of Adam and Eve. 784
christology,adam/image-	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 204
christology,sophia/wisdom	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 204
churches/tradition of paul pauline	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 446
cicero	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 90
cinnamon	Levison (2023), The Greek Life of Adam and Eve. 193
claudius,roman emperor,expulsion of jews from rome by	Feldman (2006), Judaism and Hellenism Reconsidered, 364
corinthians	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142
covenant,god,of	Levison (2023), The Greek Life of Adam and Eve. 399
creation,animals,of	Levison (2023), The Greek Life of Adam and Eve. 193, 326, 489
creation,narratives,differences between	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 75
creation,new	Levison (2009), Filled with the Spirit, 26
creation,of the world	Levison (2009), Filled with the Spirit, 26
creation,story of	Levison (2009), Filled with the Spirit, 26
creation,the first	Levison (2009), Filled with the Spirit, 26
creation	Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 73; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 44
creator archons,archons	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 204
creator archons,yhwh (	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 204
creator archons	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 204
curse,cursing	Levison (2009), Filled with the Spirit, 26
curse,god,of	Levison (2023), The Greek Life of Adam and Eve. 399
death,suffering and	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 86
death	Levison (2009), Filled with the Spirit, 14, 26; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 44
deception,eve,of	Levison (2023), The Greek Life of Adam and Eve. 415
deception	Levison (2023), The Greek Life of Adam and Eve. 326, 489
devil,entering into the allotment of adam	Levison (2023), The Greek Life of Adam and Eve. 193
devil,satan	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 235
diet,in the garden of eden	Estes (2020), The Tree of Life, 85
diogenes laertius	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 90
division	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 90
dust	Levison (2009), Filled with the Spirit, 14, 26
earth	Levison (2009), Filled with the Spirit, 14
echo	Estes (2020), The Tree of Life, 85
eilberg-schwartz,howard	Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 88
elazar,rabbi	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 86
elements	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 75
elihu	Levison (2009), Filled with the Spirit, 26
ennoia	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142, 204
eschatology	Levison (2009), Filled with the Spirit, 14
ethics of care	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 82
eusebius of emesa,paradise narrative	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 142
eusebius of emesa,questions formulations	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 94
eve,nightmare of	Levison (2023), The Greek Life of Adam and Eve. 326, 399
eve,seeds of	Levison (2023), The Greek Life of Adam and Eve. 399
eve	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142, 204; Sly (1990), Philo's Perception of Women, 99
false claim	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 204
faur,josé	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 30
fear of god	Levison (2023), The Greek Life of Adam and Eve. 415, 784
fire,animals born from	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 75
fish	Levison (2023), The Greek Life of Adam and Eve. 415
flesh	Levison (2023), The Greek Life of Adam and Eve. 415; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 44
flood,story of the	Levison (2009), Filled with the Spirit, 26
food,im/purity of,usability,role of in purity system	Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 88
food,im/purity of	Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 88
foot/feet	Levison (2023), The Greek Life of Adam and Eve. 415
four living beings	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 204
frankincense,tree of	Levison (2023), The Greek Life of Adam and Eve. 193
fruit,forbidden (illicit)	Levison (2023), The Greek Life of Adam and Eve. 193
fruit	Levison (2023), The Greek Life of Adam and Eve. 193, 326
gate,heavenly/paradisiacal	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 204
gender	Estes (2020), The Tree of Life, 85
generation,and generative interpretations	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 75
glory,lord,of the	Levison (2023), The Greek Life of Adam and Eve. 779
glory,loss of	Levison (2023), The Greek Life of Adam and Eve. 779
gnosis,gnostic,gnosticism	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 118
gnosis,knowledge,tree of	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142
gnosis,knowledge	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142
god,and adam	Levison (2009), Filled with the Spirit, 14
god,anger of	Levison (2023), The Greek Life of Adam and Eve. 784
god,breath/inbreathing	Levison (2009), Filled with the Spirit, 26
god,children of	Levison (2023), The Greek Life of Adam and Eve. 415
god,compassion of	Levison (2023), The Greek Life of Adam and Eve. 784
god,creating/creativity of	Levison (2009), Filled with the Spirit, 14
god,creator,as	Levison (2023), The Greek Life of Adam and Eve. 784
god,decrees of	Levison (2009), Filled with the Spirit, 14
god,father of the whole creation,as	Levison (2023), The Greek Life of Adam and Eve. 779
god,hands of	Levison (2023), The Greek Life of Adam and Eve. 779
god,holy one,as	Levison (2023), The Greek Life of Adam and Eve. 779
god,jael,as	Levison (2023), The Greek Life of Adam and Eve. 779
god,praise/thanks of	Levison (2009), Filled with the Spirit, 26
god,presence of	Levison (2009), Filled with the Spirit, 26
god,sending of/by	Levison (2009), Filled with the Spirit, 26
god,suffering and	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 86
god,taking away/hiddenness of	Levison (2009), Filled with the Spirit, 26
gold	Levison (2023), The Greek Life of Adam and Eve. 779
grain	Levison (2023), The Greek Life of Adam and Eve. 779
grammatical archive,commentarial strategies,plausibility	Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 41
grammatical archive,commentarial strategies,solution from the character (λύσις ἐκ τοῦ προσώπου)	Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 40, 41
greed,eve,of	Levison (2023), The Greek Life of Adam and Eve. 193
greek-jewish (graeco-jewish), philosophy	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 446
greek vocables and phrases,μίμησις	Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 350
ground	Levison (2009), Filled with the Spirit, 14, 26
handelman,susan	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 30
hands,god,of	Levison (2023), The Greek Life of Adam and Eve. 415, 779
head	Levison (2023), The Greek Life of Adam and Eve. 399, 784
hellenism,summary of rabbinic interaction with	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 30
hellenistic judaism	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 204
help	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 44
heresiology,heresiological,heresiologists,heresiographers	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 235
heresy,heretics,heretical	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 235
hidary,richard	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 30
homeric scholia	Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 41
homilies,on double letters	Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 73
hope	Levison (2009), Filled with the Spirit, 26
human/humankind	Levison (2009), Filled with the Spirit, 14, 26
ialdabaoth	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 204
ignatius of antioch,literary project	Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 350
illness	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 86
image	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 204
image of god	Levison (2023), The Greek Life of Adam and Eve. 415
immortality	Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 46
incense	Levison (2023), The Greek Life of Adam and Eve. 193
incorruptibility	Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 46
inspiration	Levison (2009), Filled with the Spirit, 14, 26
interpretations,generative	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 75
israel	Levison (2023), The Greek Life of Adam and Eve. 779, 784
jealousy,jealous,begrudge,grudge	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 235
jesus,philo	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142
jesus christ	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 235
john hyrcanus	Levison (2009), Filled with the Spirit, 14
judaism and christianity	Keener(2005), First-Second Corinthians, 132
kinglessness	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142
kings	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142
knowledge,tree of	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 204
knowledge	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142
kutscher,yechezkel,language,conception of	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 30
leviathan	Levison (2009), Filled with the Spirit, 26
life,concept of	Levison (2009), Filled with the Spirit, 26
life,sophia	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142
life,tree of	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142
light,illumination	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 118
loneliness	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 86
lucretius	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 90
man	Sly (1990), Philo's Perception of Women, 68, 99
mercy of god	Levison (2023), The Greek Life of Adam and Eve. 779, 784
mortality/immortality	Levison (2009), Filled with the Spirit, 14
myrrh	Levison (2023), The Greek Life of Adam and Eve. 193
mysteries,mystery,lesemysterium	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 118
nag hammadi	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 235
nakedness	Levison (2023), The Greek Life of Adam and Eve. 326
names,giving of	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 90
natural law	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 142
new	Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 46
noah,sons	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 94
oil,healing	Levison (2023), The Greek Life of Adam and Eve. 193
oil,medical	Levison (2023), The Greek Life of Adam and Eve. 193
oil,mercy,of	Levison (2023), The Greek Life of Adam and Eve. 193
oil	Levison (2023), The Greek Life of Adam and Eve. 193, 784
ophites,ophitic	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 235
origen	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 90
paradise,pardes	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 118
paradise,traveling (journey or foray) to/from	Levison (2023), The Greek Life of Adam and Eve. 784
paradise,vicinity of	Levison (2023), The Greek Life of Adam and Eve. 784
paradise	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 204
pardoning of adam	Levison (2023), The Greek Life of Adam and Eve. 779
passions	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 90
paul	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142
paul (saul)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 446
perfection	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 44
philo of alexandria	Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 40, 41
plato,cratylus	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 90
pomegranates	Levison (2023), The Greek Life of Adam and Eve. 193
poverty and the poor	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 86
prayer	Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 73
prayers,eve,of	Levison (2023), The Greek Life of Adam and Eve. 326
preacher,the	Levison (2009), Filled with the Spirit, 26
psalm/psalmist	Levison (2009), Filled with the Spirit, 26
psychic adam/eve/body,class	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142
psychic adam/eve/body	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142
regions	Levison (2023), The Greek Life of Adam and Eve. 193
resurrection,ancient views of	Keener(2005), First-Second Corinthians, 132
resurrection	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 118
revealer	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 204
reviya (multiplication)	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 75
rhetorical devices	Keener(2005), First-Second Corinthians, 132
ribuy (expansiveness,inclusion)	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 75
risk,relation to divine-human trust	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 82
sabaoth	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142
saffron	Levison (2023), The Greek Life of Adam and Eve. 193
salamanders	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 75
salvation/soteriology	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142, 204
salvation	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 44
satan	Levison (2023), The Greek Life of Adam and Eve. 489
seeds,eve,of	Levison (2023), The Greek Life of Adam and Eve. 399
seeds,food (sustece),for	Levison (2023), The Greek Life of Adam and Eve. 193
septuagint	Sly (1990), Philo's Perception of Women, 99
serpent,devil/in paradise	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 204
serpent	Estes (2020), The Tree of Life, 85
serpents	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 235
sethians,sethianism	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142, 204
sex/sexual	Levison (2023), The Greek Life of Adam and Eve. 193
sheep	Levison (2023), The Greek Life of Adam and Eve. 415
sherets (swarming creature)	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 75
silver	Levison (2023), The Greek Life of Adam and Eve. 779
sing,song	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 118
sinner	Levison (2023), The Greek Life of Adam and Eve. 326
social status	Keener(2005), First-Second Corinthians, 132
sophia,see also prunicus,wisdom,zoe	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142, 204
soul	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 90
spices,chief	Levison (2023), The Greek Life of Adam and Eve. 193
spices,paradise,of	Levison (2023), The Greek Life of Adam and Eve. 193
spices	Levison (2023), The Greek Life of Adam and Eve. 193
spikenard	Levison (2023), The Greek Life of Adam and Eve. 193
spirit,adam,of	Levison (2023), The Greek Life of Adam and Eve. 784
spirit,characterizations as,and the shadow of death	Levison (2009), Filled with the Spirit, 14
spirit,characterizations as,breath (life itself)	Levison (2009), Filled with the Spirit, 26
spirit,characterizations as,superadditum	Levison (2009), Filled with the Spirit, 14, 26
spirit,effects of,creation	Levison (2009), Filled with the Spirit, 26
spirit,effects of,life itself	Levison (2009), Filled with the Spirit, 14, 26
spirit,effects of,praise	Levison (2009), Filled with the Spirit, 26
spirit,effects of,renews the ground	Levison (2009), Filled with the Spirit, 26
spirit,spirit	Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 46
spiritual,class	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142
stern,david	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 30
stewardship	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 82
stoic(ism)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 446
subjective investment	Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 88
submission	Levison (2023), The Greek Life of Adam and Eve. 415
suffering	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 86; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 44
tears	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 86
teeth	Levison (2023), The Greek Life of Adam and Eve. 399, 415
temptation	Levison (2023), The Greek Life of Adam and Eve. 326; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 44
tent	Levison (2023), The Greek Life of Adam and Eve. 326
the sifra,exegesis in,as generative	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 75
theriomorphism	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 204
thought (mahshava),role of in purity system	Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 88
throne,to enthrone	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142, 204
titus of bostra	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 142