Tiresias: The Ancient Mediterranean Religions Source Database

6284

Hebrew Bible, Genesis, 38.18
וַיֹּאמֶר מָה הָעֵרָבוֹן אֲשֶׁר אֶתֶּן־לָּךְ וַתֹּאמֶר חֹתָמְךָ וּפְתִילֶךָ וּמַטְּךָ אֲשֶׁר בְּיָדֶךָ וַיִּתֶּן־לָּהּ וַיָּבֹא אֵלֶיהָ וַתַּהַר לוֹ׃ And he said: ‘What pledge shall I give thee?’ And she said: ‘Thy signet and thy cord, and thy staff that is in thy hand.’ And he gave them to her, and came in unto her, and she conceived by him.

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

31 results
1. Hebrew Bible, Song of Songs, 8.6 (9th cent. BCE - 3rd cent. BCE) 8.6. שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה׃ 8.6. Set me as a seal upon thy heart, As a seal upon thine arm; For love is strong as death, Jealousy is cruel as the grave; The flashes thereof are flashes of fire, A very flame of the LORD.
2. Hebrew Bible, Deuteronomy, 5.21 (9th cent. BCE - 3rd cent. BCE) 5.21. וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃ 5.21. and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth."
3. Hebrew Bible, Exodus, 2.2, 20.17, 34.33-34.35 (9th cent. BCE - 3rd cent. BCE) 2.2. וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן וַתֵּרֶא אֹתוֹ כִּי־טוֹב הוּא וַתִּצְפְּנֵהוּ שְׁלֹשָׁה יְרָחִים׃ 2.2. וַיֹּאמֶר אֶל־בְּנֹתָיו וְאַיּוֹ לָמָּה זֶּה עֲזַבְתֶּן אֶת־הָאִישׁ קִרְאֶן לוֹ וְיֹאכַל לָחֶם׃ 20.17. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃ 34.33. וַיְכַל מֹשֶׁה מִדַּבֵּר אִתָּם וַיִּתֵּן עַל־פָּנָיו מַסְוֶה׃ 34.34. וּבְבֹא מֹשֶׁה לִפְנֵי יְהוָה לְדַבֵּר אִתּוֹ יָסִיר אֶת־הַמַּסְוֶה עַד־צֵאתוֹ וְיָצָא וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יְצֻוֶּה׃ 34.35. וְרָאוּ בְנֵי־יִשְׂרָאֵל אֶת־פְּנֵי מֹשֶׁה כִּי קָרַן עוֹר פְּנֵי מֹשֶׁה וְהֵשִׁיב מֹשֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּוֹ׃ 2.2. And the woman conceived, and bore a son; and when she saw him that he was a goodly child, she hid him three months." 20.17. And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’" 34.33. And when Moses had done speaking with them, he put a veil on his face." 34.34. But when Moses went in before the LORD that He might speak with him, he took the veil off, until he came out; and he came out; and spoke unto the children of Israel that which he was commanded." 34.35. And the children of Israel saw the face of Moses, that the skin of Moses’face sent forth beams; and Moses put the veil back upon his face, until he went in to speak with Him."
4. Hebrew Bible, Genesis, a b c d\n0 "29.31" "29.31" "29 31"\n1 16.11 16.11 16 11\n2 16.4 16.4 16 4\n3 16.5 16.5 16 5\n4 21.22 21.22 21 22\n5 25.21 25.21 25 21\n6 25.23 25.23 25 23\n7 3.16 3.16 3 16\n8 35.16 35.16 35 16\n9 35.17 35.17 35 17\n10 35.18 35.18 35 18\n11 35.19 35.19 35 19\n12 35.22 35.22 35 22\n13 37.36 37.36 37 36\n14 38 38 38 None\n15 38.1 38.1 38 1\n16 38.10 38.10 38 10\n17 38.11 38.11 38 11\n18 38.12 38.12 38 12\n19 38.13 38.13 38 13\n20 38.14 38.14 38 14\n21 38.15 38.15 38 15\n22 38.16 38.16 38 16\n23 38.17 38.17 38 17\n24 38.19 38.19 38 19\n25 38.2 38.2 38 2\n26 38.20 38.20 38 20\n27 38.21 38.21 38 21\n28 38.22 38.22 38 22\n29 38.23 38.23 38 23\n30 38.24 38.24 38 24\n31 38.25 38.25 38 25\n32 38.26 38.26 38 26\n33 38.27 38.27 38 27\n34 38.28 38.28 38 28\n35 38.29 38.29 38 29\n36 38.3 38.3 38 3\n37 38.30 38.30 38 30\n38 38.4 38.4 38 4\n39 38.5 38.5 38 5\n40 38.6 38.6 38 6\n41 38.7 38.7 38 7\n42 38.8 38.8 38 8\n43 38.9 38.9 38 9\n44 39 39 39 None\n45 39.1 39.1 39 1\n46 4.1 4.1 4 1 (9th cent. BCE - 3rd cent. BCE)
5. Hebrew Bible, Hosea, 14.9-14.10 (9th cent. BCE - 3rd cent. BCE) 14.9. אֶפְרַיִם מַה־לִּי עוֹד לָעֲצַבִּים אֲנִי עָנִיתִי וַאֲשׁוּרֶנּוּ אֲנִי כִּבְרוֹשׁ רַעֲנָן מִמֶּנִּי פֶּרְיְךָ נִמְצָא׃ 14.9. Ephraim [shall say]: ‘What have I to do any more with idols?’ As for Me, I respond and look on him; I am like a leafy cypress-tree; From Me is thy fruit found." 14.10. Whoso is wise, let him understand these things, Whoso is prudent, let him know them. For the ways of the LORD are right, And the just do walk in them; But transgressors do stumble therein."
6. Hebrew Bible, Leviticus, 18.15, 20.1 (9th cent. BCE - 3rd cent. BCE) 18.15. עֶרְוַת כַּלָּתְךָ לֹא תְגַלֵּה אֵשֶׁת בִּנְךָ הִוא לֹא תְגַלֶּה עֶרְוָתָהּ׃ 20.1. וְאִישׁ אֲשֶׁר יִנְאַף אֶת־אֵשֶׁת אִישׁ אֲשֶׁר יִנְאַף אֶת־אֵשֶׁת רֵעֵהוּ מוֹת־יוּמַת הַנֹּאֵף וְהַנֹּאָפֶת׃ 20.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 18.15. Thou shalt not uncover the nakedness of thy daughter-in-law: she is thy son’wife; thou shalt not uncover her nakedness." 20.1. And the LORD spoke unto Moses, saying:"
7. Hebrew Bible, Numbers, 11.12 (9th cent. BCE - 3rd cent. BCE) 11.12. הֶאָנֹכִי הָרִיתִי אֵת כָּל־הָעָם הַזֶּה אִם־אָנֹכִי יְלִדְתִּיהוּ כִּי־תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת־הַיֹּנֵק עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו׃ 11.12. Have I conceived all this people? have I brought them forth, that Thou shouldest say unto me: Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which Thou didst swear unto their fathers?"
8. Hebrew Bible, Proverbs, 6.26 (9th cent. BCE - 3rd cent. BCE) 6.26. כִּי בְעַד־אִשָּׁה זוֹנָה עַד־כִּכַּר לָחֶם וְאֵשֶׁת אִישׁ נֶפֶשׁ יְקָרָה תָצוּד׃ 6.26. For on account of a harlot a man is brought to a loaf of bread, But the adulteress hunteth for the precious life."
9. Hebrew Bible, 2 Samuel, 11.5 (8th cent. BCE - 5th cent. BCE) 11.5. וַתַּהַר הָאִשָּׁה וַתִּשְׁלַח וַתַּגֵּד לְדָוִד וַתֹּאמֶר הָרָה אָנֹכִי׃ 11.5. And the woman conceived, and sent and told David, and said, I am with child."
10. Hebrew Bible, Judges, 3.14 (8th cent. BCE - 5th cent. BCE) 3.14. וַיַּעַבְדוּ בְנֵי־יִשְׂרָאֵל אֶת־עֶגְלוֹן מֶלֶךְ־מוֹאָב שְׁמוֹנֶה עֶשְׂרֵה שָׁנָה׃ 3.14. So the children of Yisra᾽el served ῾Eglon the king of Mo᾽av, for eighteen years."
11. Homer, Iliad, 21.416-21.422 (8th cent. BCE - 7th cent. BCE) 21.416. /When she had thus spoken, she turned from Ares her bright eyes. Him then the daughter of Zeus, Aphrodite, took by the hand, and sought to lead away, as he uttered many a moan, and hardly could he gather back to him his spirit. But when the goddess, white-armed Hera, was ware of her, forthwith she spake winged words to Athene: 21.417. /When she had thus spoken, she turned from Ares her bright eyes. Him then the daughter of Zeus, Aphrodite, took by the hand, and sought to lead away, as he uttered many a moan, and hardly could he gather back to him his spirit. But when the goddess, white-armed Hera, was ware of her, forthwith she spake winged words to Athene: 21.418. /When she had thus spoken, she turned from Ares her bright eyes. Him then the daughter of Zeus, Aphrodite, took by the hand, and sought to lead away, as he uttered many a moan, and hardly could he gather back to him his spirit. But when the goddess, white-armed Hera, was ware of her, forthwith she spake winged words to Athene: 21.419. /When she had thus spoken, she turned from Ares her bright eyes. Him then the daughter of Zeus, Aphrodite, took by the hand, and sought to lead away, as he uttered many a moan, and hardly could he gather back to him his spirit. But when the goddess, white-armed Hera, was ware of her, forthwith she spake winged words to Athene: 21.420. / Out upon it, thou child of Zeus that beareth the aegis, unwearied one, lo, there again the dog-fly is leading Ares, the bane of mortals, forth from the fury of war amid the throng; nay, have after her. So spake she, and Athene sped in pursuit, glad at heart, and rushing upon her she smote Aphrodite on the breast with her stout hand; 21.421. / Out upon it, thou child of Zeus that beareth the aegis, unwearied one, lo, there again the dog-fly is leading Ares, the bane of mortals, forth from the fury of war amid the throng; nay, have after her. So spake she, and Athene sped in pursuit, glad at heart, and rushing upon her she smote Aphrodite on the breast with her stout hand; 21.422. / Out upon it, thou child of Zeus that beareth the aegis, unwearied one, lo, there again the dog-fly is leading Ares, the bane of mortals, forth from the fury of war amid the throng; nay, have after her. So spake she, and Athene sped in pursuit, glad at heart, and rushing upon her she smote Aphrodite on the breast with her stout hand;
12. Homer, Odyssey, 7.290-7.293, 7.309-7.324, 7.332-7.333, 7.346-7.347 (8th cent. BCE - 7th cent. BCE)
13. Hebrew Bible, Ezekiel, 37, 36 (6th cent. BCE - 5th cent. BCE)
14. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) 247d. and is visible only to the mind, the pilot of the soul. Now the divine intelligence, since it is nurtured on mind and pure knowledge, and the intelligence of every soul which is capable of receiving that which befits it, rejoices in seeing reality for a space of time and by gazing upon truth is nourished and made happy until the revolution brings it again to the same place. In the revolution it beholds absolute justice, temperance, and knowledge, not such knowledge as has a beginning and varies as it is associated with one
15. Anon., Jubilees, 3.12-3.13 (2nd cent. BCE - 2nd cent. BCE) 3.12. and for this reason the commandment was given to keep in their defilement, for a male seven days, and for a female twice seven days. 3.13. And after Adam had completed forty days in the land where he had been created, we brought him into the Garden of Eden to till and keep it, but his wife they brought in on the eightieth day, and after this she entered into the Garden of Eden.
16. Philo of Alexandria, On The Cherubim, 3-4, 40-41, 5-10 (1st cent. BCE - 1st cent. CE) 10. Why then do we wonder if God once for all banished Adam, that is to say, the mind out of the district of the virtues, after he had once contracted folly, that incurable disease, and if he never permitted him again to return, when he also drives out and banishes from wisdom and from the wise man every sophist, and the mother of sophists, the teaching that is of elementary instruction, while he calls the names of wisdom and of the wise man Abraham, and Sarah. IV. 10. He also considered this point, in the second place, that it is indispensable that the soul of the man who is about to receive sacred laws should be thoroughly cleansed and purified from all stains, however difficult to be washed out, which the promiscuous multitude of mixed men from all quarters has impregnated cities with;
17. Philo of Alexandria, On The Preliminary Studies, 125, 124 (1st cent. BCE - 1st cent. CE) 124. But there are times when virtue, as if making experiment of those who come to her as pupils, to see how much eagerness they have, does not come forward to meet them, but veiling her face like Tamar, sits down in the public road, giving room to those who are traveling along the road to look upon her as a harlot, in order that those who are over curious on the subject may take off her veil and disclose her features, and may behold the untouched, and unpolluted, and most exquisite, and truly virgin beauty of modesty and chastity.
18. Philo of Alexandria, On Flight And Finding, 150-156, 149 (1st cent. BCE - 1st cent. CE) 149. Nor does he, who is sent forth to search for that virtue which is invincible and embittered against the ridiculous pursuits of men, by name Tamar, find her. And this failure of his is strictly in accordance with nature; for we read in the scripture, "And Judah sent a kid in the hands of his shepherd, the Adullamite, to receive back his pledge from the woman, and he found her not: and he asked the men of the place, Where is the harlot who was in Ae by the wayside? and they said, There is no harlot in this place. And he returned back to Judah, and said unto him, I have not found her, and the men of the place say that there is no harlot there. And Judah said, Let her keep the things, only let me not be made a laughing-stock, I because I have sent the kid, and you because you have not found Her." Oh, the admirable trial! oh, the temptation becoming sacred things!
19. Philo of Alexandria, On The Change of Names, 131-136, 139, 143-144, 147, 152, 130 (1st cent. BCE - 1st cent. CE) 130. Having now discussed at sufficient length the subject of change and alteration of names, we will turn to the matters which come next in order in our proposed examination. Immediately after the events which we have just mentioned, came the birth of Isaac; for after God had given to his mother the name of Sarrah instead of Sarah, he said to Abraham, "I will give unto thee a Son." We must consider each of the things here indicated particularly.
20. Philo of Alexandria, On Dreams, 2.45 (1st cent. BCE - 1st cent. CE) 2.45. for God gives to the soul a seal, a very beautiful gift, to show that he has invested with shape the essence of all things which was previously devoid of shape, and has stamped with a particular character that which previously had no character, and has endowed with form that which had previously no distinctive form, and having perfected the entire world, he has impressed upon it an image and appearance, namely, his own word.
21. Philo of Alexandria, Allegorical Interpretation, 3.217-3.219 (1st cent. BCE - 1st cent. CE)
22. Josephus Flavius, Jewish Antiquities, 5.187, 5.263, 6.84, 6.294, 10.231 (1st cent. CE - 1st cent. CE) 5.187. And when he had built him a royal palace at Jericho, he omitted no method whereby he might distress them; and indeed he reduced them to poverty for eighteen years. But when God had once taken pity of the Israelites, on account of their afflictions, and was moved to compassion by their supplications put up to him, he freed them from the hard usage they had met with under the Moabites. This liberty he procured for them in the following manner;— 5.263. 10. And when he had given them this answer, he sent the ambassadors away. And when he had prayed for victory, and had vowed to perform sacred offices, and if he came home in safety, to offer in sacrifice what living creature soever should first meet him, he joined battle with the enemy, and gained a great victory, and in his pursuit slew the enemies all along as far as the city of Minnith. He then passed over to the land of the Ammonites, and overthrew many of their cities, and took their prey, and freed his own people from that slavery which they had undergone for eighteen years. 6.84. for in the days of Moses, and his disciple Joshua, who was their general, they continued under an aristocracy; but after the death of Joshua, for eighteen years in all, the multitude had no settled form of government, but were in an anarchy; 6.294. He was a righteous man, and gentle in his nature; and on that account he was very dear to God. Now he governed and presided over the people alone, after the death of Eli the high priest, twelve years, and eighteen years together with Saul the king. And thus we have finished the history of Samuel. 10.231. When Evil-Mcrodach was dead, after a reign of eighteen years, Niglissar his son took the government, and retained it forty years, and then ended his life; and after him the succession in the kingdom came to his son Labosordacus, who continued in it in all but nine months; and when he was dead, it came to Baltasar, who by the Babylonians was called Naboandelus;
23. New Testament, 2 Corinthians, 1.8-1.10, 1.15-1.17, 1.21-1.22, 4.16 (1st cent. CE - 1st cent. CE)
24. New Testament, Acts, 5.3-5.5 (1st cent. CE - 2nd cent. CE) 5.3. But Peter said, "Aias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? 5.4. While you kept it, didn't it remain your own? After it was sold, wasn't it in your power? How is it that you have conceived this thing in your heart? You haven't lied to men, but to God. 5.5. Aias, hearing these words, fell down and died. Great fear came on all who heard these things.
25. New Testament, Galatians, 4.21-4.31 (1st cent. CE - 1st cent. CE) 4.21. Tell me, you that desire to be under the law, don't you listen to thelaw? 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23. However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 4.27. For it is written,"Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband. 4.28. Now we, brothers, as Isaac was, are children of promise. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30. However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman. 4.31. So then, brothers, we are not children of ahandmaid, but of the free woman.
26. New Testament, John, 1.1-1.18 (1st cent. CE - 1st cent. CE) 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
27. New Testament, Luke, 13.11, 13.16 (1st cent. CE - 1st cent. CE) 13.11. Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day?
28. New Testament, Matthew, 1.3 (1st cent. CE - 1st cent. CE) 1.3. Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.
29. Clement of Alexandria, Extracts From The Prophets, 2.1 (2nd cent. CE - 3rd cent. CE)
30. Clement of Alexandria, Excerpts From Theodotus, 19.2 (2nd cent. CE - 3rd cent. CE)
31. Clement of Alexandria, Christ The Educator, 1.6.49.4 (2nd cent. CE - 3rd cent. CE)

Subjects of this text:

subject	book bibliographic info
abraham	Levison, Filled with the Spirit (2009) 257
adultery, jewish	Hubbard, A Companion to Greek and Roman Sexualities (2014) 538
affliction	Levison, Filled with the Spirit (2009) 260
against the christians (porphyry of tyre)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 639
allegorical and etymological argumentation	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 207
allegorical commentary	Cover, Philo of Alexandria: On the Change of Names (2023) 386
allēgoria, interpretation	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 286
aphrodite	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 280
archē	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 286
aschēmatistos	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 286
body	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 286
cain	Levison, The Greek Life of Adam and Eve (2023) 200
canaan, canaanites	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 186
causes	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 286
childbirth	Hubbard, A Companion to Greek and Roman Sexualities (2014) 538
chorizontes	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 207
church history or ecclesiastical history (historia ecclesiastica, eusebius of caesarea)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 639
consciousness	Levison, Filled with the Spirit (2009) 260
consecration, of a field	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 63
consecration, to secure a loan	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 63
context	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 57
contradiction	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 57
david	Levison, Filled with the Spirit (2009) 257
death	Levison, Filled with the Spirit (2009) 260
delphi	Levison, Filled with the Spirit (2009) 257, 260
demetrius	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 57
demetrius colleagues	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 57
dreams	Levison, Filled with the Spirit (2009) 257, 260
ecclesiastical history or church history (historia ecclesiastica, eusebius of caesarea)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 639
education	Cover, Philo of Alexandria: On the Change of Names (2023) 376
egyptians	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 57
emerton, j	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 186
erotapokrisis (quaestiones et responsiones), eusebius's use of"	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 639
etymological and allegorical argumentation	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 207
eusebius of caesarea, as biblical scholar and exegete	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 639
eusebius of caesarea, erotapokrisis and	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 639
eusebius of caesarea, historia ecclesiastica (ecclesiastical history or church history)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 639
eusebius of caesarea, porphyry of tyre and	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 639
eusebius of caesarea, questions and solutions	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 639
eusebius of caesarea, the proof of the gospel	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 639
eusebius of caesarea	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 639
eusebius of caesareas gospel problems and aristarchus on homer, different timing posited for contradictory accounts of same event	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 207
eusebius of caesareas gospel problems and aristarchus on homer, etymological and allegorical arguments	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 207
eusebius of caesareas gospel problems and aristarchus on homer, strategies of aristarchus followed by eusebius	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 207
eusebius of caesareas gospel problems and aristarchus on homer	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 207
exegesis	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 286
exogamy	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 186
expulsion, paradise, from	Levison, The Greek Life of Adam and Eve (2023) 200
ezekiel	Levison, Filled with the Spirit (2009) 260
fire	Levison, Filled with the Spirit (2009) 260
flesh	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 286
garden of eden	Levison, The Greek Life of Adam and Eve (2023) 200
genesis rabbah	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 57
god, love of	Levison, Filled with the Spirit (2009) 260
god, promise of	Levison, Filled with the Spirit (2009) 257, 260
god, seal of	Levison, Filled with the Spirit (2009) 260
grace	Cover, Philo of Alexandria: On the Change of Names (2023) 376
healing	Levison, Filled with the Spirit (2009) 260
historia ecclesiastica (ecclesiastical history or church history, eusebius of caesarea)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 639
homer., chorizontes on	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 207
hope	Levison, Filled with the Spirit (2009) 260
human/humankind	Levison, Filled with the Spirit (2009) 260
hypothecation	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 63
incarnation/incarnate	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 286
incest	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 186
inclusiveness, jews and	Gruen, Rethinking the Other in Antiquity (2011) 290
inspiration	Levison, Filled with the Spirit (2009) 257, 260
intelligible realities/being, god	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 286
isaac	Cover, Philo of Alexandria: On the Change of Names (2023) 372, 386, 388
ishmael	Cover, Philo of Alexandria: On the Change of Names (2023) 388
ishmaelites	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 57
jesus christ, in matthew	Levison, Filled with the Spirit (2009) 257
jew/jewish, literature/ authors	Levison, Filled with the Spirit (2009) 257, 260
joseph	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 186; Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 57
joy	Cover, Philo of Alexandria: On the Change of Names (2023) 372
jubilee	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 63
judah	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 186
judah (person)' "151.0_257.0@law, god's"	Levison, Filled with the Spirit (2009) 260
judah (person)	Levison, Filled with the Spirit (2009) 257
julius africanus	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 639
land, consecration of	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 63
laughter	Cover, Philo of Alexandria: On the Change of Names (2023) 372
law, god's" '151.0_260.0@life, concept of	Levison, Filled with the Spirit (2009) 260
law, jewish	Hubbard, A Companion to Greek and Roman Sexualities (2014) 538
law	Cover, Philo of Alexandria: On the Change of Names (2023) 388
leah	Cover, Philo of Alexandria: On the Change of Names (2023) 372, 376, 386, 388
lemma	Cover, Philo of Alexandria: On the Change of Names (2023) 27
levirate marriage	Gruen, Rethinking the Other in Antiquity (2011) 290
lex iulia de adulteriis coercendis	Hubbard, A Companion to Greek and Roman Sexualities (2014) 538
literature	Levison, Filled with the Spirit (2009) 257, 260
logos	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 286
marriage, marrying	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 186
marriage, human	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 280
marriage, jewish	Hubbard, A Companion to Greek and Roman Sexualities (2014) 538
matthew	Levison, Filled with the Spirit (2009) 257
messiah	Levison, Filled with the Spirit (2009) 257
midianites	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 57
moses	Cover, Philo of Alexandria: On the Change of Names (2023) 372, 376
multiculturalism, jews and	Gruen, Rethinking the Other in Antiquity (2011) 290
nous, divine nous	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 286
ogdoad	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 286
oppression	Levison, The Greek Life of Adam and Eve (2023) 200
passion	Levison, Filled with the Spirit (2009) 260
patriarchal, patriarchy	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 280
paul (saul)	Levison, Filled with the Spirit (2009) 257, 260
perez	Levison, Filled with the Spirit (2009) 257
philo	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 286
philo judaeus	Levison, Filled with the Spirit (2009) 257
place	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 286
plato	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 286
pledge	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 63
polygamy	Hubbard, A Companion to Greek and Roman Sexualities (2014) 538
porphyry of tyre, against the christians	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 639
porphyry of tyre, eusebius of caesarea and	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 639
preaching, rule of truth	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 130
pregnancy	Levison, The Greek Life of Adam and Eve (2023) 200
priests, in judea, as creditors	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 63
prologues, the proof of the gospel (eusebius of caesarea)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 639
promises, divine	Cover, Philo of Alexandria: On the Change of Names (2023) 388
prophecy, prophets, prophetic books	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 280
qge	Cover, Philo of Alexandria: On the Change of Names (2023) 27
questions and solutions (eusebius of caesarea)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 639
rabbi yose	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 57
rabbinic, interpretation	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 57
rachel	Cover, Philo of Alexandria: On the Change of Names (2023) 376, 386, 388
rebekah	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 186
reuben	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 57
revelation	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 286
salvation	Levison, Filled with the Spirit (2009) 257
sarah	Cover, Philo of Alexandria: On the Change of Names (2023) 372, 386; Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 186
separatism, jewish	Gruen, Rethinking the Other in Antiquity (2011) 290
sex/sexual	Levison, The Greek Life of Adam and Eve (2023) 200
sex/sexuality	Levison, Filled with the Spirit (2009) 257, 260
sheep	Levison, The Greek Life of Adam and Eve (2023) 200
shekel, common or holy	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 63
shem	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 186
silver, loans of	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 63
slaves, slavery'	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 280
song of songs	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 280
soul, death of	Cover, Philo of Alexandria: On the Change of Names (2023) 376
soul	Cover, Philo of Alexandria: On the Change of Names (2023) 388
soul (human)	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 286
spirit, and translation issues	Levison, Filled with the Spirit (2009) 257
spirit, characterizations as, and the shadow of death	Levison, Filled with the Spirit (2009) 260
spirit, characterizations as, breath (life itself)	Levison, Filled with the Spirit (2009) 257, 260
spirit, characterizations as, fire	Levison, Filled with the Spirit (2009) 260
spirit, characterizations as, holy	Levison, Filled with the Spirit (2009) 260
spirit, characterizations as, seal/pledge	Levison, Filled with the Spirit (2009) 257, 260
spirit, effects of, hope	Levison, Filled with the Spirit (2009) 260
spirit, modes of presence, indwelling	Levison, Filled with the Spirit (2009) 257, 260
spirit, modes of presence, poured out upon	Levison, Filled with the Spirit (2009) 260
spirit, modes of presence, receiving of	Levison, Filled with the Spirit (2009) 257, 260
suffering	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 286
symbols	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 286
tamar	Cover, Philo of Alexandria: On the Change of Names (2023) 372, 376, 386, 388; Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 186; Levison, Filled with the Spirit (2009) 257, 260
tamar and judah	Gruen, Rethinking the Other in Antiquity (2011) 290
torah	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 280
unity, rhetorical/thematic	Cover, Philo of Alexandria: On the Change of Names (2023) 376
valentinians	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 130
virtue	Cover, Philo of Alexandria: On the Change of Names (2023) 372, 376, 386
voice (the voice of the lord/god)	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 286
wisdom	Cover, Philo of Alexandria: On the Change of Names (2023) 388
women	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 186
yehuda	Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 57
zipporah	Cover, Philo of Alexandria: On the Change of Names (2023) 386