Tiresias: The Ancient Mediterranean Religions Source Database

6284

Hebrew Bible, Genesis, 4.16

וַיֵּצֵא קַיִן מִלִּפְנֵי יְהוָה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃

And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.

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

34 results

1. Hebrew Bible, Deuteronomy, 4.24, 17.2, 26.13 (9th cent. BCE - 3rd cent. BCE)

4.24. כִּי יְהוָה אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא׃ 17.2. לְבִלְתִּי רוּם־לְבָבוֹ מֵאֶחָיו וּלְבִלְתִּי סוּר מִן־הַמִּצְוָה יָמִין וּשְׂמֹאול לְמַעַן יַאֲרִיךְ יָמִים עַל־מַמְלַכְתּוֹ הוּא וּבָנָיו בְּקֶרֶב יִשְׂרָאֵל׃ 17.2. כִּי־יִמָּצֵא בְקִרְבְּךָ בְּאַחַד שְׁעָרֶיךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ אִישׁ אוֹ־אִשָּׁה אֲשֶׁר יַעֲשֶׂה אֶת־הָרַע בְּעֵינֵי יְהוָה־אֱלֹהֶיךָ לַעֲבֹר בְּרִיתוֹ׃ 26.13. וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בִּעַרְתִּי הַקֹּדֶשׁ מִן־הַבַּיִת וְגַם נְתַתִּיו לַלֵּוִי וְלַגֵּר לַיָּתוֹם וְלָאַלְמָנָה כְּכָל־מִצְוָתְךָ אֲשֶׁר צִוִּיתָנִי לֹא־עָבַרְתִּי מִמִּצְוֺתֶיךָ וְלֹא שָׁכָחְתִּי׃

4.24. For the LORD thy God is a devouring fire, a jealous God." 17.2. If there be found in the midst of thee, within any of thy gates which the LORD thy God giveth thee, man or woman, that doeth that which is evil in the sight of the LORD thy God, in transgressing His covet," 26.13. then thou shalt say before the LORD thy God: ‘I have put away the hallowed things out of my house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all Thy commandment which Thou hast commanded me; I have not transgressed any of Thy commandments, neither have I forgotten them."

2. Hebrew Bible, Esther, 8.15 (9th cent. BCE - 3rd cent. BCE)

8.15. וּמָרְדֳּכַי יָצָא מִלִּפְנֵי הַמֶּלֶךְ בִּלְבוּשׁ מַלְכוּת תְּכֵלֶת וָחוּר וַעֲטֶרֶת זָהָב גְּדוֹלָה וְתַכְרִיךְ בּוּץ וְאַרְגָּמָן וְהָעִיר שׁוּשָׁן צָהֲלָה וְשָׂמֵחָה׃

8.15. And Mordecai went forth from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a rob of fine linen and purple; and the city of Shushan shouted and was glad."

3. Hebrew Bible, Exodus, 1.15, 8.18, 11.2, 12.35-12.36, 15.17-15.18, 20.5 (9th cent. BCE - 3rd cent. BCE)

1.15. וַיֹּאמֶר מֶלֶךְ מִצְרַיִם לַמְיַלְּדֹת הָעִבְרִיֹּת אֲשֶׁר שֵׁם הָאַחַת שִׁפְרָה וְשֵׁם הַשֵּׁנִית פּוּעָה׃ 8.18. וְהִפְלֵיתִי בַיּוֹם הַהוּא אֶת־אֶרֶץ גֹּשֶׁן אֲשֶׁר עַמִּי עֹמֵד עָלֶיהָ לְבִלְתִּי הֱיוֹת־שָׁם עָרֹב לְמַעַן תֵּדַע כִּי אֲנִי יְהוָה בְּקֶרֶב הָאָרֶץ׃ 11.2. דַּבֶּר־נָא בְּאָזְנֵי הָעָם וְיִשְׁאֲלוּ אִישׁ מֵאֵת רֵעֵהוּ וְאִשָּׁה מֵאֵת רְעוּתָהּ כְּלֵי־כֶסֶף וּכְלֵי זָהָב׃ 12.35. וּבְנֵי־יִשְׂרָאֵל עָשׂוּ כִּדְבַר מֹשֶׁה וַיִּשְׁאֲלוּ מִמִּצְרַיִם כְּלֵי־כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת׃ 12.36. וַיהוָה נָתַן אֶת־חֵן הָעָם בְּעֵינֵי מִצְרַיִם וַיַּשְׁאִלוּם וַיְנַצְּלוּ אֶת־מִצְרָיִם׃ 15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 20.5. לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃

1.15. And the king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah;" 8.18. And I will set apart in that day the land of Goshen, in which My people dwell, that no swarms of flies shall be there; to the end that thou mayest know that I am the LORD in the midst of the earth." 11.2. Speak now in the ears of the people, and let them ask every man of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold.’" 12.35. And the children of Israel did according to the word of Moses; and they asked of the Egyptians jewels of silver, and jewels of gold, and raiment." 12.36. And the LORD gave the people favour in the sight of the Egyptians, so that they let them have what they asked. And they despoiled the Egyptians." 15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established." 15.18. The LORD shall reign for ever and ever." 20.5. thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;"

4. Hebrew Bible, Genesis, 1.26-1.27, 3.14-3.15, 3.23-3.24, 4.1-4.15, 4.17-4.26, 6.3, 10.9, 11.1-11.9, 21.9-21.10 (9th cent. BCE - 3rd cent. BCE)

1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 3.14. וַיֹּאמֶר יְהֹוָה אֱלֹהִים אֶל־הַנָּחָשׁ כִּי עָשִׂיתָ זֹּאת אָרוּר אַתָּה מִכָּל־הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה עַל־גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל־יְמֵי חַיֶּיךָ׃ 3.15. וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃ 3.23. וַיְשַׁלְּחֵהוּ יְהוָה אֱלֹהִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם׃ 3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 4.1. וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃ 4.1. וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃ 4.2. וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃ 4.2. וַתֵּלֶד עָדָה אֶת־יָבָל הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה׃ 4.3. וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה מִנְחָה לַיהוָה׃ 4.4. וְהֶבֶל הֵבִיא גַם־הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע יְהוָה אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ׃ 4.5. וְאֶל־קַיִן וְאֶל־מִנְחָתוֹ לֹא שָׁעָה וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָּנָיו׃ 4.6. וַיֹּאמֶר יְהוָה אֶל־קָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ׃ 4.7. הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃ 4.8. וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃ 4.9. וַיֹּאמֶר יְהוָה אֶל־קַיִן אֵי הֶבֶל אָחִיךָ וַיֹּאמֶר לֹא יָדַעְתִּי הֲשֹׁמֵר אָחִי אָנֹכִי׃ 4.11. וְעַתָּה אָרוּר אָתָּה מִן־הָאֲדָמָה אֲשֶׁר פָּצְתָה אֶת־פִּיהָ לָקַחַת אֶת־דְּמֵי אָחִיךָ מִיָּדֶךָ׃ 4.12. כִּי תַעֲבֹד אֶת־הָאֲדָמָה לֹא־תֹסֵף תֵּת־כֹּחָהּ לָךְ נָע וָנָד תִּהְיֶה בָאָרֶץ׃ 4.13. וַיֹּאמֶר קַיִן אֶל־יְהוָה גָּדוֹל עֲוֺנִי מִנְּשֹׂא׃ 4.14. הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כָל־מֹצְאִי יַהַרְגֵנִי׃ 4.15. וַיֹּאמֶר לוֹ יְהוָה לָכֵן כָּל־הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם וַיָּשֶׂם יְהוָה לְקַיִן אוֹת לְבִלְתִּי הַכּוֹת־אֹתוֹ כָּל־מֹצְאוֹ׃ 4.17. וַיֵּדַע קַיִן אֶת־אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־חֲנוֹךְ וַיְהִי בֹּנֶה עִיר וַיִּקְרָא שֵׁם הָעִיר כְּשֵׁם בְּנוֹ חֲנוֹךְ׃ 4.18. וַיִּוָּלֵד לַחֲנוֹךְ אֶת־עִירָד וְעִירָד יָלַד אֶת־מְחוּיָאֵל וּמְחִיּיָאֵל יָלַד אֶת־מְתוּשָׁאֵל וּמְתוּשָׁאֵל יָלַד אֶת־לָמֶךְ׃ 4.19. וַיִּקַּח־לוֹ לֶמֶךְ שְׁתֵּי נָשִׁים שֵׁם הָאַחַת עָדָה וְשֵׁם הַשֵּׁנִית צִלָּה׃ 4.21. וְשֵׁם אָחִיו יוּבָל הוּא הָיָה אֲבִי כָּל־תֹּפֵשׂ כִּנּוֹר וְעוּגָב׃ 4.22. וְצִלָּה גַם־הִוא יָלְדָה אֶת־תּוּבַל קַיִן לֹטֵשׁ כָּל־חֹרֵשׁ נְחֹשֶׁת וּבַרְזֶל וַאֲחוֹת תּוּבַל־קַיִן נַעֲמָה׃ 4.23. וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו עָדָה וְצִלָּה שְׁמַעַן קוֹלִי נְשֵׁי לֶמֶךְ הַאְזֵנָּה אִמְרָתִי כִּי אִישׁ הָרַגְתִּי לְפִצְעִי וְיֶלֶד לְחַבֻּרָתִי׃ 4.24. כִּי שִׁבְעָתַיִם יֻקַּם־קָיִן וְלֶמֶךְ שִׁבְעִים וְשִׁבְעָה׃ 4.25. וַיֵּדַע אָדָם עוֹד אֶת־אִשְׁתּוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שֵׁת כִּי שָׁת־לִי אֱלֹהִים זֶרַע אַחֵר תַּחַת הֶבֶל כִּי הֲרָגוֹ קָיִן׃ 4.26. וּלְשֵׁת גַּם־הוּא יֻלַּד־בֵּן וַיִּקְרָא אֶת־שְׁמוֹ אֱנוֹשׁ אָז הוּחַל לִקְרֹא בְּשֵׁם יְהוָה׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 10.9. הוּא־הָיָה גִבֹּר־צַיִד לִפְנֵי יְהוָה עַל־כֵּן יֵאָמַר כְּנִמְרֹד גִּבּוֹר צַיִד לִפְנֵי יְהוָה׃ 11.1. וַיְהִי כָל־הָאָרֶץ שָׂפָה אֶחָת וּדְבָרִים אֲחָדִים׃ 11.1. אֵלֶּה תּוֹלְדֹת שֵׁם שֵׁם בֶּן־מְאַת שָׁנָה וַיּוֹלֶד אֶת־אַרְפַּכְשָׁד שְׁנָתַיִם אַחַר הַמַּבּוּל׃ 11.2. וַיְחִי רְעוּ שְׁתַּיִם וּשְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת־שְׂרוּג׃ 11.2. וַיְהִי בְּנָסְעָם מִקֶּדֶם וַיִּמְצְאוּ בִקְעָה בְּאֶרֶץ שִׁנְעָר וַיֵּשְׁבוּ שָׁם׃ 11.3. וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ הָבָה נִלְבְּנָה לְבֵנִים וְנִשְׂרְפָה לִשְׂרֵפָה וַתְּהִי לָהֶם הַלְּבֵנָה לְאָבֶן וְהַחֵמָר הָיָה לָהֶם לַחֹמֶר׃ 11.3. וַתְּהִי שָׂרַי עֲקָרָה אֵין לָהּ וָלָד׃ 11.4. וַיֹּאמְרוּ הָבָה נִבְנֶה־לָּנוּ עִיר וּמִגְדָּל וְרֹאשׁוֹ בַשָּׁמַיִם וְנַעֲשֶׂה־לָּנוּ שֵׁם פֶּן־נָפוּץ עַל־פְּנֵי כָל־הָאָרֶץ׃ 11.5. וַיֵּרֶד יְהוָה לִרְאֹת אֶת־הָעִיר וְאֶת־הַמִּגְדָּל אֲשֶׁר בָּנוּ בְּנֵי הָאָדָם׃ 11.6. וַיֹּאמֶר יְהוָה הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם וְזֶה הַחִלָּם לַעֲשׂוֹת וְעַתָּה לֹא־יִבָּצֵר מֵהֶם כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת׃ 11.7. הָבָה נֵרְדָה וְנָבְלָה שָׁם שְׂפָתָם אֲשֶׁר לֹא יִשְׁמְעוּ אִישׁ שְׂפַת רֵעֵהוּ׃ 11.8. וַיָּפֶץ יְהוָה אֹתָם מִשָּׁם עַל־פְּנֵי כָל־הָאָרֶץ וַיַּחְדְּלוּ לִבְנֹת הָעִיר׃ 11.9. עַל־כֵּן קָרָא שְׁמָהּ בָּבֶל כִּי־שָׁם בָּלַל יְהוָה שְׂפַת כָּל־הָאָרֶץ וּמִשָּׁם הֱפִיצָם יְהוָה עַל־פְּנֵי כָּל־הָאָרֶץ׃ 21.9. וַתֵּרֶא שָׂרָה אֶת־בֶּן־הָגָר הַמִּצְרִית אֲשֶׁר־יָלְדָה לְאַבְרָהָם מְצַחֵק׃

1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 3.14. And the LORD God said unto the serpent: ‘Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life." 3.15. And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’" 3.23. Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken." 3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life." 4.1. And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’" 4.2. And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground." 4.3. And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD." 4.4. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering;" 4.5. but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countece fell." 4.6. And the LORD said unto Cain: ‘Why art thou wroth? and why is thy countece fallen?" 4.7. If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’" 4.8. And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him." 4.9. And the LORD said unto Cain: ‘Where is Abel thy brother?’ And he said: ‘I know not; am I my brother’s keeper?’" 4.10. And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground." 4.11. And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from thy hand." 4.12. When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth.’" 4.13. And Cain said unto the LORD: ‘My punishment is greater than I can bear." 4.14. Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’" 4.15. And the LORD said unto him: ‘Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.’ And the LORD set a sign for Cain, lest any finding him should smite him." 4.17. And Cain knew his wife; and she conceived, and bore Enoch; and he builded a city, and called the name of the city after the name of his son Enoch." 4.18. And unto Enoch was born Irad; and Irad begot Mehujael; and Mehujael begot Methushael; and Methushael begot Lamech." 4.19. And Lamech took unto him two wives; the name of one was Adah, and the name of the other Zillah." 4.20. And Adah bore Jabal; he was the father of such as dwell in tents and have cattle." 4.21. And his brother’s name was Jubal; he was the father of all such as handle the harp and pipe." 4.22. And Zillah, she also bore Tubal-cain, the forger of every cutting instrument of brass and iron; and the sister of Tubal-cain was Naamah." 4.23. And Lamech said unto his wives: Adah and Zillah, hear my voice; Ye wives of Lamech, hearken unto my speech; For I have slain a man for wounding me, And a young man for bruising me;" 4.24. If Cain shall be avenged sevenfold, Truly Lamech seventy and sevenfold." 4.25. And Adam knew his wife again; and she bore a son, and called his name Seth: ‘for God hath appointed me another seed instead of Abel; for Cain slew him.’" 4.26. And to Seth, to him also there was born a son; and he called his name Enosh; then began men to call upon the name of the LORD." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 10.9. He was a mighty hunter before the LORD; wherefore it is said: ‘Like Nimrod a mighty hunter before the LORD.’" 11.1. And the whole earth was of one language and of one speech." 11.2. And it came to pass, as they journeyed east, that they found a plain in the land of Shinar; and they dwelt there." 11.3. And they said one to another: ‘Come, let us make brick, and burn them thoroughly.’ And they had brick for stone, and slime had they for mortar." 11.4. And they said: ‘Come, let us build us a city, and a tower, with its top in heaven, and let us make us a name; lest we be scattered abroad upon the face of the whole earth.’" 11.5. And the LORD came down to see the city and the tower, which the children of men builded." 11.6. And the LORD said: ‘Behold, they are one people, and they have all one language; and this is what they begin to do; and now nothing will be withholden from them, which they purpose to do." 11.7. Come, let us go down, and there confound their language, that they may not understand one another’s speech.’" 11.8. So the LORD scattered them abroad from thence upon the face of all the earth; and they left off to build the city." 11.9. Therefore was the name of it called Babel; because the LORD did there aconfound the language of all the earth; and from thence did the LORD scatter them abroad upon the face of all the earth." 21.9. And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport." 21.10. Wherefore she said unto Abraham: ‘Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.’"

5. Hebrew Bible, Hosea, 6.7, 8.1 (9th cent. BCE - 3rd cent. BCE)

6.7. וְהֵמָּה כְּאָדָם עָבְרוּ בְרִית שָׁם בָּגְדוּ בִי׃ 8.1. אֶל־חִכְּךָ שֹׁפָר כַּנֶּשֶׁר עַל־בֵּית יְהוָה יַעַן עָבְרוּ בְרִיתִי וְעַל־תּוֹרָתִי פָּשָׁעוּ׃ 8.1. גַּם כִּי־יִתְנוּ בַגּוֹיִם עַתָּה אֲקַבְּצֵם וַיָּחֵלּוּ מְּעָט מִמַּשָּׂא מֶלֶךְ שָׂרִים׃

6.7. But they like men have transgressed the covet; There have they dealt treacherously against Me." 8.1. Set the horn to thy mouth. As a vulture he cometh against the house of the LORD; Because they have transgressed My covet, And trespassed against My law."

6. Hebrew Bible, Job, 14.5 (9th cent. BCE - 3rd cent. BCE)

14.5. אִם חֲרוּצִים יָמָיו מִסְפַּר־חֳדָשָׁיו אִתָּךְ חקו [חֻקָּיו] עָשִׂיתָ וְלֹא יַעֲבוֹר׃

14.5. Seeing his days are determined, The number of his months is with Thee, And Thou hast appointed his bounds that he cannot pass;"

7. Hebrew Bible, Leviticus, 9.24, 10.2 (9th cent. BCE - 3rd cent. BCE)

9.24. וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה וַתֹּאכַל עַל־הַמִּזְבֵּחַ אֶת־הָעֹלָה וְאֶת־הַחֲלָבִים וַיַּרְא כָּל־הָעָם וַיָּרֹנּוּ וַיִּפְּלוּ עַל־פְּנֵיהֶם׃ 10.2. וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה וַתֹּאכַל אוֹתָם וַיָּמֻתוּ לִפְנֵי יְהוָה׃ 10.2. וַיִּשְׁמַע מֹשֶׁה וַיִּיטַב בְּעֵינָיו׃

9.24. And there came forth fire from before the LORD, and consumed upon the altar the burnt-offering and the fat; and when all the people saw it, they shouted, and fell on their faces." 10.2. And there came forth fire from before the LORD, and devoured them, and they died before the LORD."

8. Hebrew Bible, Micah, 4.13 (9th cent. BCE - 3rd cent. BCE)

4.13. קוּמִי וָדוֹשִׁי בַת־צִיּוֹן כִּי־קַרְנֵךְ אָשִׂים בַּרְזֶל וּפַרְסֹתַיִךְ אָשִׂים נְחוּשָׁה וַהֲדִקּוֹת עַמִּים רַבִּים וְהַחֲרַמְתִּי לַיהוָה בִּצְעָם וְחֵילָם לַאֲדוֹן כָּל־הָאָרֶץ׃

4.13. Arise and thresh, O daughter of Zion; For I will make thy horn iron, And I will make thy hoofs brass; And thou shalt beat in pieces many peoples; And thou shalt devote their gain unto the LORD, And their substance unto the Lord of the whole earth."

9. Hebrew Bible, Psalms, 148.6 (9th cent. BCE - 3rd cent. BCE)

148.6. וַיַּעֲמִידֵם לָעַד לְעוֹלָם חָק־נָתַן וְלֹא יַעֲבוֹר׃

148.6. He hath also established them for ever and ever; He hath made a decree which shall not be transgressed."

10. Hebrew Bible, 2 Kings, 18.19 (8th cent. BCE - 5th cent. BCE)

18.19. וַיֹּאמֶר אֲלֵהֶם רַב־שָׁקֵה אִמְרוּ־נָא אֶל־חִזְקִיָּהוּ כֹּה־אָמַר הַמֶּלֶךְ הַגָּדוֹל מֶלֶךְ אַשּׁוּר מָה הַבִּטָּחוֹן הַזֶּה אֲשֶׁר בָּטָחְתָּ׃

18.19. And Rab-shakeh said unto them: ‘Say ye now to Hezekiah: Thus saith the great king, the king of Assyria: What confidence is this wherein thou trustest?"

11. Hebrew Bible, Isaiah, 24.5 (8th cent. BCE - 5th cent. BCE)

24.5. וְהָאָרֶץ חָנְפָה תַּחַת יֹשְׁבֶיהָ כִּי־עָבְרוּ תוֹרֹת חָלְפוּ חֹק הֵפֵרוּ בְּרִית עוֹלָם׃

24.5. The earth also is defiled under the inhabitants thereof; Because they have transgressed the laws, violated the statute, Broken the everlasting covet."

12. Hebrew Bible, Judges, 8.10 (8th cent. BCE - 5th cent. BCE)

8.10. Now Zevaĥ and Żalmunna were in Qarqor, and their hosts with them, about fifteen thousand men, all that were left of all the camp of the children of the east: for there fell a hundred and twenty thousand men that drew sword."

13. Herodotus, Histories, 9.32 (5th cent. BCE - 5th cent. BCE)

9.32. These which I have named were the greatest of the nations set in array by Mardonius, but there was also in the army a mixture of Phrygians, Thracians, Mysians, Paeonians, and the rest, besides Ethiopians and the Egyptian swordsmen called Hermotybies and Calasiries, who are the only fighting men in Egypt. ,These had been fighters on shipboard, till Mardonius while yet at Phalerum disembarked them from their ships; for the Egyptians were not appointed to serve in the land army which Xerxes led to Athens. of the barbarians, then, there were three hundred thousand, as I have already shown. As for the Greek allies of Mardonius, no one knows the number of them (for they were not counted), I suppose them to have been mustered to the number of fifty thousand. These were the footmen that were set in array; the cavalry were separately ordered.

14. Xenophon, The Education of Cyrus, 6.2.10 (5th cent. BCE - 4th cent. BCE)

15. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE)

16. Anon., 1 Enoch, 60.2-60.10 (3rd cent. BCE - 2nd cent. BCE)

60.2. disquieted with a great disquiet. And the Head of Days sat on the throne of His glory, and the angels and the righteous stood around Him. 60.2. And the spirit of the dew has its dwelling at the ends of the heaven, and is connected with the chambers of the rain, and its course is in winter and summer: and its clouds and the clouds of the 60.3. And a great trembling seized me, And fear took hold of me, And my loins gave way, And dissolved were my reins, And I fell upon my face. 60.4. And Michael sent another angel from among the holy ones and he raised me up, and when he had raised me up my spirit returned; for I had not been able to endure the look of this host, and the 60.5. commotion and the quaking of the heaven. And Michael said unto me: ' Why art thou disquieted with such a vision Until this day lasted the day of His mercy; and He hath been merciful and 60.6. long-suffering towards those who dwell on the earth. And when the day, and the power, and the punishment, and the judgement come, which the Lord of Spirits hath prepared for those who worship not the righteous law, and for those who deny the righteous judgement, and for those who take His name in vain-that day is prepared, for the elect a covet, but for sinners an inquisition. 60.7. And on that day were two monsters parted, a female monster named Leviathan, to dwell in the 60.8. abysses of the ocean over the fountains of the waters. But the male is named Behemoth, who occupied with his breast a waste wilderness named Duidain, on the east of the garden where the elect and righteous dwell, where my grandfather was taken up, the seventh from Adam, the first 60.9. man whom the Lord of Spirits created. And I besought the other angel that he should show me the might of those monsters, how they were parted on one day and cast, the one into the abysse

17. Septuagint, Judith, 6.4 (2nd cent. BCE - 0th cent. CE)

6.4. We will burn them up, and their mountains will be drunk with their blood, and their fields will be full of their dead. They cannot withstand us, but will utterly perish. So says King Nebuchadnezzar, the lord of the whole earth. For he has spoken; none of his words shall be in vain.

18. Philo of Alexandria, On The Confusion of Tongues, 13-15, 2-10 (1st cent. BCE - missingth cent. CE)

10. But this precaution does not appear to have turned out of any use; for since that time, though men have been separated into different nations, and have no longer used one language, nevertheless, land and sea have been repeatedly filled with unspeakable evils. For it was not the languages which were the causes of men's uniting for evil objects, but the emulation and rivalry of their souls in wrong-doing.

19. Philo of Alexandria, On Flight And Finding, 54 (1st cent. BCE - missingth cent. CE)

54. Knowing very well that the law is here adding no superfluous word from any indescribable impetuosity in its description of the matter, I doubted within myself why it does not merely say that he who has slain another shall die, and why it has added, that he shall die the death;

20. Philo of Alexandria, On The Creation of The World, 154 (1st cent. BCE - missingth cent. CE)

154. And these statements appear to me to be dictated by a philosophy which is symbolical rather than strictly accurate. For no trees of life or of knowledge have ever at any previous time appeared upon the earth, nor is it likely that any will appear hereafter. But I rather conceive that Moses was speaking in an allegorical spirit, intending by his paradise to intimate the domit character of the soul, which is full of innumerable opinions as this figurative paradise was of trees. And by the tree of life he was shadowing out the greatest of the virtuesùnamely, piety towards the gods, by means of which the soul is made immortal; and by the tree which had the knowledge of good an evil, he was intimating that wisdom and moderation, by means of which things, contrary in their nature to one another, are distinguished. LV.

21. Philo of Alexandria, On The Posterity of Cain, 22, 33, 35, 5-7, 2 (1st cent. BCE - missingth cent. CE)

2. For if the living God has a face, and if he who desires to leave it can with perfect ease rise up and depart to another place, why do we repudiate the impiety of the Epicureans, or the godlessness of the Egyptians, or the mythical suggestions of which life is full?

22. Philo of Alexandria, Allegorical Interpretation, 7, 1 (1st cent. BCE - missingth cent. CE)

23. Philo of Alexandria, Questions On Genesis, 1.6-1.11 (1st cent. BCE - missingth cent. CE)

24. Philo of Alexandria, That The Worse Attacks The Better, 81 (1st cent. BCE - missingth cent. CE)

81. And, indeed, he is accustomed diligently to record all the suggestions and purposes of God from the beginning, thinking it right to adopt his subsequent statements to aid to make them consistent with his first accounts. Therefore, after he had previously stated the breath to be the essence of the life, he would not subsequently have spoken of the blood as occupying the most important place in the body, unless he had been making a reference to some very necessary and comprehensive principle.

25. Clement of Rome, 1 Clement, 3.4 (1st cent. CE - 1st cent. CE)

3.4. διὰ τοῦτο πόρρω ἄπεστιν ἡ δικαιοσύνη καὶ εἰρήνη, ἐν τῷ ἀπολιπεῖν ἕκαστον τὸν φόβον τοῦ θεοῦ καὶ ἐν τῇ πίστει αὐτοῦ ἀμβλυωπῆσαι, μηδὲ ἐν τοῖς νομίμοις τῶν προσταγμάτων αὐτοῦ πορεύεσθαι, μηδὲ πολιτεύεσθαι κατὰ τὸ καθῆκον τῷ Χριστῷ, ἀλλὰ ἕκαστον βαδίζειν κατὰ τὰς ἐπιθυμίας τῆς καρδίας αὐτοῦ τῆς πονηρᾶς, ζῆλον ἄδικον καὶ ἀσεβῆ ἀνειληφότας, Wisd. 7, 21 δἰ οὖ καὶ θάνατος εἰσῆλθεν εἰς τὸν κόσμον.

26. New Testament, Apocalypse, 12 (1st cent. CE - 1st cent. CE)

27. New Testament, Mark, 14.54 (1st cent. CE - 1st cent. CE)

14.54. Peter had followed him from a distance, until he came into the court of the high priest. He was sitting with the officers, and warming himself in the light of the fire.

28. New Testament, Matthew, 4.2 (1st cent. CE - 1st cent. CE)

4.2. When he had fasted forty days and forty nights, he was hungry afterward.

29. Hippolytus, Refutation of All Heresies, 5.16.8-5.16.9, 5.16.11 (2nd cent. CE - 3rd cent. CE)

30. Theophilus, To Autolycus, 2.29 (2nd cent. CE - 3rd cent. CE)

2.29. When, then, Adam knew Eve his wife, she conceived and bare a son, whose name was Cain; and she said, I have gotten a man from God. And yet again she bare a second son, whose name was Abel, who began to be a keeper of sheep, but Cain tilled the ground. Genesis 4:1-2 Their history receives a very full narration, yea, even a detailed explanation: wherefore the book itself, which is entitled The Genesis of the World, can more accurately inform those who are anxious to learn their story. When, then, Satan saw Adam and his wife not only still living, but also begetting children - being carried away with spite because he had not succeeded in putting them to death - when he saw that Abel was well-pleasing to God, he wrought upon the heart of his brother called Cain, and caused him to kill his brother Abel. And thus did death get a beginning in this world, to find its way into every race of man, even to this day. But God, being pitiful, and wishing to afford to Cain, as to Adam, an opportunity of repentance and confession, said, Where is Abel your brother? But Cain answered God contumaciously, saying, I know not; am I my brother's keeper? God, being thus made angry with him, said, What have you done? The voice of your brother's blood cries to me from the earth, which opened her mouth to receive your brother's blood from your hand. Groaning and trembling shall you be on the earth. From that time the earth, through fear, no longer receives human blood, no, nor the blood of any animal; by which it appears that it is not the cause [of death], but man, who transgressed.

31. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

38b. גופו מבבל וראשו מארץ ישראל ואבריו משאר ארצות עגבותיו א"ר אחא מאקרא דאגמא,א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר (תהלים מט, יג) אדם ביקר בל ילין,אמר רמי בר חמא אין חיה רעה שולטת באדם אלא אם כן נדמה לו כבהמה שנאמר (תהלים מט, יג) נמשל כבהמות נדמו:,(שע"ה בסו"ף ארמ"י סימן) אמר רב יהודה א"ר בשעה שבקש הקב"ה לבראות את האדם ברא כת אחת של מלאכי השרת אמר להם רצונכם נעשה אדם בצלמנו אמרו לפניו רבש"ע מה מעשיו אמר להן כך וכך מעשיו,אמרו לפניו רבש"ע (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו הושיט אצבעו קטנה ביניהן ושרפם וכן כת שניה כת שלישית אמרו לפניו רבש"ע ראשונים שאמרו לפניך מה הועילו כל העולם כולו שלך הוא כל מה שאתה רוצה לעשות בעולמך עשה,כיון שהגיע לאנשי דור המבול ואנשי דור הפלגה שמעשיהן מקולקלין אמרו לפניו רבש"ע לא יפה אמרו ראשונים לפניך אמר להן (ישעיהו מו, ד) ועד זקנה אני הוא ועד שיבה אני אסבול וגו',אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר (דברים ד, לב) למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקדוש ברוך הוא ידו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפכה,אמר ר"א אדם הראשון מן הארץ עד לרקיע היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים (עד קצה השמים) כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר אחור וקדם צרתני וגו' קשו קראי אהדדי אידי ואידי חדא מידה היא,ואמר רב יהודה אמר רב אדם הראשון בלשון ארמי ספר שנאמר (תהלים קלט, יז) ולי מה יקרו רעיך אל,והיינו דאמר ריש לקיש מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם מלמד שהראהו הקב"ה דור דור ודורשיו דור דור וחכמיו כיון שהגיע לדורו של רבי עקיבא שמח בתורתו ונתעצב במיתתו אמר ולי מה יקרו רעיך אל,ואמר רב יהודה אמר רב אדם הראשון מין היה שנאמר (בראשית ג, ט) ויקרא ה' אלהים אל האדם ויאמר לו איכה אן נטה לבך רבי יצחק אמר מושך בערלתו היה כתיב הכא (הושע ו, ז) והמה כאדם עברו ברית וכתיב התם (בראשית ט, ט) את בריתי הפר,רב נחמן אמר כופר בעיקר היה כתיב הכא עברו ברית וכתיב התם (את בריתי הפר) (ירמיהו כב, ט) ואמרו על אשר עזבו (את) ברית ה' (אלהי אבותם),תנן התם ר"א אומר הוי שקוד ללמוד תורה ודע מה שתשיב לאפיקורוס אמר ר' יוחנן ל"ש אלא אפיקורוס (של) עובדי כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי,א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי,(דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם (דניאל ז, ט) עד די כרסוון רמיו ועתיק יומין יתיב,הנך למה לי כדרבי יוחנן דא"ר יוחנן אין הקב"ה עושה דבר אא"כ נמלך בפמליא של מעלה שנאמר (דניאל ד, יד) בגזירת עירין פתגמא ובמאמר קדישין שאילתא,התינח כולהי עד די כרסוון רמיו מאי איכא למימר אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר"ע א"ל ר' יוסי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קבלה מיניה או לא קבלה מיניה ת"ש דתניא אחד לדין ואחד לצדקה דברי ר"ע א"ל ר' אלעזר בן עזריא עקיבא מה לך אצל הגדה כלך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו,אמר רב נחמן האי מאן דידע לאהדורי למינים כרב אידית ליהדר ואי לא לא ליהדר אמר ההוא מינא לרב אידית כתיב (שמות כד, א) ואל משה אמר עלה אל ה' עלה אלי מיבעי ליה א"ל זהו מטטרון ששמו כשם רבו דכתיב (שמות כג, כא) כי שמי בקרבו,אי הכי ניפלחו ליה כתיב (שמות כג, כא) אל תמר בו אל תמירני בו אם כן לא ישא לפשעכם למה לי א"ל הימנותא בידן דאפילו בפרוונקא נמי לא קבילניה דכתיב (שמות לג, טו) ויאמר אליו אם אין פניך הולכים וגו',אמר ליה ההוא מינא לר' ישמעאל בר' יוסי כתיב (בראשית יט, כד) וה' המטיר על סדום ועל עמורה גפרית ואש מאת ה' מאתו מיבעי ליה א"ל ההוא כובס שבקיה אנא מהדרנא ליה דכתיב (בראשית ד, כג) ויאמר למך לנשיו עדה וצלה שמען קולי נשי למך נשיי מיבעי ליה אלא משתעי קרא הכי הכא נמי משתעי קרא הכי א"ל מנא לך הא מפירקיה דר"מ שמיע לי,דא"ר יוחנן כי הוה דריש ר' מאיר בפירקיה הוה דריש תילתא שמעתא תילתא אגדתא תילתא מתלי ואמר ר' יוחנן ג' מאות משלות שועלים היו לו לרבי מאיר ואנו אין לנו אלא שלש

38b. bhis torsowas fashioned from dust taken bfrom Babylonia, and his headwas fashioned from dust taken bfrom Eretz Yisrael,the most important land, band his limbswere fashioned from dust taken bfrom the rest of the landsin the world. With regard to bhis buttocks, Rav Aḥa says:They were fashioned from dust taken bfrom Akra De’agma,on the outskirts of Babylonia., bRabbi Yoḥa bar Ḥanina says: Daytime is twelve hourslong, and the day Adam the first man was created was divided as follows: In the bfirst hourof the day, bhis dust was gathered.In the bsecond,an undefined bfigure was fashioned.In the bthird, his limbs were extended.In the bfourth, a soul was cast into him.In the bfifth, he stood on his legs.In the bsixth, he calledthe creatures by the bnameshe gave them. In the bseventh, Eve was paired with him.In the beighth, they arose to the bed two, and descended four,i.e., Cain and Abel were immediately born. In the bninth, he was commanded not to eat of the Treeof Knowledge. In the btenth, he sinned.In the beleventh, he was judged.In the btwelfth, he was expelled and leftthe Garden of Eden, bas it is stated: “But man abides not in honor;he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night., bRami bar Ḥama saysin explanation of the end of that verse: bA wild animal does not have power over a person unlessthat person bseems tothe wild animal blike an animal, as it is stated: “He is like the beasts that perish.” /b,The Gemara presents ba mnemonicfor the statements that follow: bAt the time, to the end, Aramaic. Rav Yehuda saysthat bRav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them:If byou agree, let us fashion a person in our image.The angels bsaid before him: Master of the Universe, what are the actions ofthis person You suggest to create? God bsaid to them: His actions are such and such,according to human nature.,The angels bsaid before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?”(Psalms 8:5), i.e., a creature such as this is not worth creating. God boutstretched His small finger among them and burned themwith fire. bAnd the sameoccurred with ba second groupof angels. The bthird groupof angels that He asked bsaid before Him: Master of the Universe, the firsttwo groups bwho spoketheir mind bbefore You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do.God then created the first person., bWhenhistory barrived atthe time of bthe people of the generation of the flood and the people of the generation of the dispersion,i.e., the Tower of Babel, bwhose actions were ruinous,the angels bsaid before God: Master of the Universe, didn’t thefirst set of angels bspeak appropriately before You,that human beings are not worthy of having been created? God bsaid to themconcerning humanity: b“Even to your old age I am the same; and even to hoar hairs will I suffer you;I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws., bRav Yehuda saysthat bRav says: Adam the firstman spanned bfrom one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other”(Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. bOnceAdam bsinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me”(Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him., bRabbi Elazar says:The height of bAdam the firstman bwas from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.”Adam stood “upon the earth” and rose to the end of the heavens. bOnceAdam bsinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created meand laid Your hand upon me.” The Gemara asks: The interpretations of bthe verses contradict each other.The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: bThis and that,from one end of the world to another and from the earth until the heavens, bare one measure,i.e., the same distance., bAnd Rav Yehuda saysthat bRav says: Adam the firstman bspoke in the language of Aramaic, as it is statedin the chapter of Psalms speaking in the voice of Adam: b“How weighty also are Your thoughts to me, O God”(Psalms 139:17)., bAnd this,i.e., that the verse in Psalms is stated by Adam, is what bReish Lakish says: Whatis the meaning of that bwhich is written: “This is the book of the generations of Adam”(Genesis 5:1)? This verse bteaches that the Holy One, Blessed be He, showedAdam bevery generation and itsTorah binterpreters, every generation and its wise ones. When he arrived athis vision of bthe generation of Rabbi Akiva,Adam bwas gladdened by his Torah, and saddened by hismanner of bdeath. He said: “How weighty also are Your thoughts to me, O God,”i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer., bAnd Rav Yehuda saysthat bRav says: Adam the firstman bwas a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”?(Genesis 3:9), meaning, to bwhere has your heart turned,indicating that Adam turned from the path of truth. bRabbi Yitzḥak says: He wasone who bdrew his foreskinforward, so as to remove any indication that he was circumcised. It bis written here: “And they like men [ iadam /i] have transgressed the covet”(Hosea 6:7), bandit bis written there:“And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; bhe has broken My covet”(Genesis 17:14)., bRav Naḥman says: He was a denier of the fundamental principleof belief in God. It bis written here:“And they like men [ iadam /i] bhave transgressed the covet,” andit bis written there: “He has broken My covet,”and it is written in a third verse: b“And then they shall answer: Because they have forsaken the covet of the Lord their Godand worshipped other gods and served them” (Jeremiah 22:9).,§ bWe learnedin a mishna bthere(Avot 2:14): bRabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic [ ila’apikoros /i]. Rabbi Yoḥa says:This was btaught onlywith regard to ba gentile heretic, butnot with regard to ba Jewish heretic,as one should not respond to him. bAll the more so,if one does respond bhe will become more heretical.His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position., bRabbi Yoḥa says: Any placein the Bible from bwhere the hereticsattempt to bprove their heresy,i.e., that there is more than one god, bthe response to theirclaim is balongside them,i.e., in the immediate vicinity of the verses they cite. The verse states that God said: b“Let us make man in our image”(Genesis 1:26), employing the plural, bbut itthen bstates: “And God created man in His image”(Genesis 1:27), employing the singular. The verse states that God said: b“Come, let us go down and there confound their language”(Genesis 11:7), but it also states: b“And the Lord came down to see the city and the tower”(Genesis 11:5). The verse states in the plural: b“There God was revealed [ iniglu /i] to himwhen he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: b“To God Who answers [ ihaoneh /i] me in the day of my distress”(Genesis 35:3).,Rabbi Yoḥa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: b“For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?”(Deuteronomy 4:7), where the term “near” is written in plural, ikerovim /i, but the term “upon Him” is written in singular. Another verse states: b“And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?”(II Samuel 7:23), where the term “went” is written in plural, ihalekhu /i, but the term “Himself” is written in singular. Another verse states: “I beheld btill thrones were placed, and one that was ancient of days did sit”(Daniel 7:9); where the term “thrones” is written in plural, ikharsavan /i, but the term “sit” is written in singular.,The Gemara asks: bWhy do Ineed btheseinstances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is bin accordance withthe statement bof Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above,i.e., the angels, bas it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones”(Daniel 4:14).,The Gemara clarifies: This bworks out well foralmost ballthe verses, as they describe an action taken by God, but bwhat is there to sayconcerning the verse: “I beheld btill thrones were placed”?The Gemara answers: bOnethrone is bfor Him and onethrone is bfor David,i.e., the messiah, bas it is taughtin a ibaraita /i: bOnethrone is bfor Him and onethrone is bfor David;this is bthe statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presenceby equating God with a person? bRather,the correct interpretation is that both thrones are for God, as bonethrone is bfor judgment and onethrone is bfor righteousness. /b,The Gemara asks: Did Rabbi Akiva bacceptthis explanation bfromRabbi Yosei bordid he bnot accept it from him?The Gemara suggests: bComeand bheara proof to the matter from what was taught in another ibaraita /i, bas it is taughtin a ibaraita /i: bOnethrone is bfor judgment and onethrone is bfor righteousness;this is bthe statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near,i.e., discussing, matters of iaggada /i? Go neartractates iNega’imand iOholot /i,which examine the complex ihalakhotof ritual purity, where your knowledge is unparalleled. bRather,the correct interpretation is that while both thrones are for God, boneis bfor a throne and oneis bfor a stool.There is ba throne for God to sit upon, and a stoolthat serves bas His footstool. /b, bRav Naḥman says: This one,i.e., any person, bwho knowshow bto respond to the hereticsas effectively bas Rav Idit should respondto them, bbut ifhe does bnotknow, he bshould not respondto them. The Gemara relates: bA certain heretic said to Rav Idit:It bis writtenin the verse concerning God: b“And to Moses He said: Come up to the Lord”(Exodus 24:1). The heretic raised a question: bIt should havestated: bCome up to Me.Rav Idit bsaid to him: Thisterm, “the Lord,” in that verse bisreferring to the angel bMetatron, whose name is like the name of his Master, as it is written:“Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, bfor My name is in him”(Exodus 23:20–21).,The heretic said to him: bIf so,if this angel is equated with God, bwe should worship himas we worship God. Rav Idit said to him: It bis written: “Do not defy [ itammer /i] him,”which alludes to: bDo not replace Me [ itemireni /i] with him.The heretic said to him: bIf so, why do Ineed the clause b“For he will not pardon your transgression”?Rav Idit bsaid to him: We believe that we did not acceptthe angel beven as a guide [ ibefarvanka /i]for the journey, bas it is written: “And he said to him: If Your Presence go not with meraise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: bA certain heretic said to Rabbi Yishmael, son of Rabbi Yosei:It bis written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lordout of heaven” (Genesis 19:24). The heretic raised the question: bIt should havestated: bFrom Himout of heaven. bA certain launderer said toRabbi Yishmael: bLeave him be; I will respond to him.This is bas it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech,hearken to my speech” (Genesis 4:23). One can raise the question: bIt should havebeen written: bMy wives,and not: “Wives of Lemech.” bRather, it isthe style of bthe verseto bspeak in thismanner. bHere too, it isthe style of bthe verseto bspeak in thismanner. Rabbi Yishmael bsaid tothe launderer: bFrom where did youhear bthisinterpretation? The launderer bsaid to him: I heard it at the lecture of Rabbi Meir. /b,The Gemara comments: This is bas Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third ihalakha /i, one-third iaggada /i,and bone-third parables. And Rabbi Yoḥa says: Rabbi Meir had,i.e., taught, bthree hundred parables of foxes, and we have only three. /b

32. Diogenes Laertius, Lives of The Philosophers, 5.26 (3rd cent. CE - 3rd cent. CE)

5.26. Prognostics of Storms, one book.Concerning Astronomy, one book.Concerning Optics, one book.On Motion, one book.On Music, one book.Concerning Memory, one book.Six books of Homeric Problems.Poetics, one book.Thirty-eight books of Physics according to the lettering.Two books of Problems which have been examined.Two books of Routine Instruction.Mechanics, one book.Problems taken from the works of Democritus, two books.On the Magnet, one book.Analogies, one book.Miscellaneous Notes, twelve books.Descriptions of Genera, fourteen books.Claims advanced, one book.Victors at Olympia, one book.Victors at the Pythian Games, one book.On Music, one book.Concerning Delphi, one book.Criticism of the List of Pythian Victors, one book.Dramatic Victories at the Dionysia, one book.of Tragedies, one book.Dramatic Records, one book.Proverbs, one book.Laws of the Mess-table, one book.Four books of Laws.Categories, one book.De Interpretatione, one book.

33. John Chrysostom, Homilies On Genesis, 16.4 (4th cent. CE - 5th cent. CE)

34. Gregory of Nazianzus, Orations, 38.12

Subjects of this text:

subject	book bibliographic info
abel	Levison (2023), The Greek Life of Adam and Eve. 259, 292
abraham (abram),calling	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 88
accusations (against creator or creation)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 42
adam,fatherhood of seth	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 156, 160
adam	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 189; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 158
adult-centric bias	Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 218
akedah	Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 218
alexandria	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 146
allegory	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 146
allowance,permission (of god or providence)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 42
anat,verus lotan	Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 139
anger (of god)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 35
aramaic	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 189
archons (of matter)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 35, 232
army,assyrian,cavalry	Gera (2014), Judith, 141
army,assyrian,infantry	Gera (2014), Judith, 141
army,assyrian,size and strength	Gera (2014), Judith, 141
army,assyrian	Gera (2014), Judith, 141
ascent	Levison (2023), The Greek Life of Adam and Eve. 198
assyrian royal inscriptions	Gera (2014), Judith, 141
augustine	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 158
babylon/babylonia/babylonian	Levison (2023), The Greek Life of Adam and Eve. 198
babylon and babylonians	Gera (2014), Judith, 141
bagoas	Gera (2014), Judith, 141
banishment	Levison (2023), The Greek Life of Adam and Eve. 292
beasts,the,as food	Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 139
beasts,the,with mates	Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 139
birth,seth,of	Levison (2023), The Greek Life of Adam and Eve. 259
blood of abel	Levison (2023), The Greek Life of Adam and Eve. 259
body	Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 18
body of sin,flesh (of man)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 42
book of judith,exaggerated numbers	Gera (2014), Judith, 141
cain,hands of	Levison (2023), The Greek Life of Adam and Eve. 259
cain,stomach of	Levison (2023), The Greek Life of Adam and Eve. 259
cain	Levison (2023), The Greek Life of Adam and Eve. 198, 259, 292; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 146; Schiffman (1983), Testimony and the Penal Code, 183
caine and abel	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 189
cash transaction	Schiffman (1983), Testimony and the Penal Code, 183
catena(e),questions-and-answers	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 88
cave of the nymphs	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 146
cherubim	Levison (2023), The Greek Life of Adam and Eve. 180
child sacrifice	Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 218
childist criticism	Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 218
children,as subject to violence	Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 218
children,as valuable	Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 218
children,as vulnerable	Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 218
children	Levison (2023), The Greek Life of Adam and Eve. 292
common concepts,natural concepts	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 42
contradiction	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 88, 158
creation,adam,of	Levison (2023), The Greek Life of Adam and Eve. 198
creation,created or originated things	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 35
creation,eve,of	Levison (2023), The Greek Life of Adam and Eve. 198
creation	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 189
creator,manichaean creators of man	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 35, 206
creator	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 232
curse,serpent,of the	Levison (2023), The Greek Life of Adam and Eve. 259
darius i	Gera (2014), Judith, 141
daughters	Levison (2023), The Greek Life of Adam and Eve. 292
death (natural,physical)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 42, 232
death as benefaction	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 42
dendayn	Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 139
devil,satan	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 232
didymus,incest and polygamy (cain)	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 158
dragon,as muzzled	Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 139
earth,entire	Gera (2014), Judith, 141
east,paradise,of	Levison (2023), The Greek Life of Adam and Eve. 198
eden	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 158
enoch	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 156, 160
enosh	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 156, 157, 160
eupolemus	Gera (2014), Judith, 141
eusebius of emesa,cain	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 157
eve,journey of	Levison (2023), The Greek Life of Adam and Eve. 180
exile	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 189
expulsion,adam,of	Levison (2023), The Greek Life of Adam and Eve. 259
expulsion,eve,of	Levison (2023), The Greek Life of Adam and Eve. 259
expulsion,paradise,from	Levison (2023), The Greek Life of Adam and Eve. 259
faces	Gera (2014), Judith, 141
family (lineage)	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 160
fasting,of christ	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 88
financial contact (dealings)	Schiffman (1983), Testimony and the Penal Code, 183
foreknowledge (prògnvsiw),anticipate	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 35
free will	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 157, 158
gemara	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 189
gnosis,gnostics,gnosticism	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 232
god,as king	Gera (2014), Judith, 141
god,planter	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 158
god,presence of	Levison (2023), The Greek Life of Adam and Eve. 259
god	Schiffman (1983), Testimony and the Penal Code, 183
god (of judeo-christian tradition)	Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 218
goshen	Gera (2014), Judith, 141
grammatical archive,commentarial strategies,allegory (ἀλληγορία)	Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 38, 39
grammatical archive,commentarial strategies,question and answer form (ζητήματα καὶ λύσεις)	Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 39
great king	Gera (2014), Judith, 141
gregory nazianzus	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 158
gregory of nyssa	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 158
hades	Levison (2023), The Greek Life of Adam and Eve. 198
hands,cain,of	Levison (2023), The Greek Life of Adam and Eve. 259
head	Levison (2023), The Greek Life of Adam and Eve. 292
heaven	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 189
hebrew,qumran	Schiffman (1983), Testimony and the Penal Code, 183
heresiology,heresiological,heresiologists,heresiographers	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 232
heresy,heretics,heretical	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 206
heresy	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 189
herodotus	Gera (2014), Judith, 141
hezekiah	Gera (2014), Judith, 141
holophernes	Gera (2014), Judith, 141
homoioteleuton	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 189
humility,cains progeny	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 158
ignorance (êgnoia) (of creator),ignorant (creator)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 206, 232
immortality in relation to sin,original immortality of adam	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 35, 206, 232
inheritance	Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 218
inheritance of god/the lord	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 158
initiation,initiate	Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 18
israel	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 158
jealousy,envy,envious	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 42, 232
jealousy,jealous,begrudge,grudge	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 35, 206, 232
jealousy	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 232
jerusalem	Gera (2014), Judith, 141; Levison (2023), The Greek Life of Adam and Eve. 198
jews,jewish,judaism	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 232
kings,titles and epithets	Gera (2014), Judith, 141
language and style,book of judith,calques and hebraicisms	Gera (2014), Judith, 141
language and style,book of judith,future forms	Gera (2014), Judith, 141
language and style,book of judith,imperatives	Gera (2014), Judith, 141
literal sense	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 146
lot	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 88
magic	Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 18
manual of discipline,literary structure of,history of text	Schiffman (1983), Testimony and the Penal Code, 183
marcionism,marcionites	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 232
mashqeh,liquid food	Schiffman (1983), Testimony and the Penal Code, 183
matter (ïlh)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 35
michael,the archangel	Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 139
mishna	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 189
mnemonic	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 189
moses	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 146
mothers/motherhood	Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 218
mouth,cain,of	Levison (2023), The Greek Life of Adam and Eve. 259
murder of abel	Levison (2023), The Greek Life of Adam and Eve. 259
mysteries	Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 18
mystery	Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 18
myth,manichaean	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 35
nag hammadi	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 232
naid	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 156, 157, 158
name	Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 18
natural law	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 158, 160, 161
nebuchadnezzar of judith,as rival of god	Gera (2014), Judith, 141
nebuchadnezzar of judith	Gera (2014), Judith, 141
niehoff,maren	Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 38, 39
non-literal interpretation,name-interpretation,onomastic	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 156
oil,mercy,of	Levison (2023), The Greek Life of Adam and Eve. 180
on the posterity of cain	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 146
orlov,andrei	Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 139
orthodox,orthodoxy	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 206
pagans,paganism	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 206
paradise,traveling (journey or foray) to/from	Levison (2023), The Greek Life of Adam and Eve. 180
parents	Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 218
passions	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 42
penal code of the manual of discipline	Schiffman (1983), Testimony and the Penal Code, 183
peratic	Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 18
persia,persian gulf	Levison (2023), The Greek Life of Adam and Eve. 198
persian traces in judith	Gera (2014), Judith, 141
pharaoh	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 158; Gera (2014), Judith, 141
philo	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 146
philo of alexandria	Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 38, 39
platonic tradition	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 146
porphyry	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 146
principles (érxæ) (first)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 35, 206
providence	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 42
purity and impurity,ritual purity	Schiffman (1983), Testimony and the Penal Code, 183
rabshakeh	Gera (2014), Judith, 141
reader,of philo	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 146
regions	Levison (2023), The Greek Life of Adam and Eve. 198
sadducees	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 189
salamis	Gera (2014), Judith, 141
scriptures,bible	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 42
sect,expelled member of	Schiffman (1983), Testimony and the Penal Code, 183
sect,expulsion from	Schiffman (1983), Testimony and the Penal Code, 183
sect,non-members	Schiffman (1983), Testimony and the Penal Code, 183
sectarian settlements,texts,composition and redaction	Schiffman (1983), Testimony and the Penal Code, 183
sennacherib	Gera (2014), Judith, 141
serpents,as angel of goodness	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 35, 206
serpents	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 35, 206, 232
seth,birth of	Levison (2023), The Greek Life of Adam and Eve. 259
seth	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 156, 157, 160
sex/sexual	Levison (2023), The Greek Life of Adam and Eve. 292
sins,sinful,sinners,original sin	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 89
stomach,cain,of	Levison (2023), The Greek Life of Adam and Eve. 259
stomach	Levison (2023), The Greek Life of Adam and Eve. 259
talmud	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 189
terminology,platonic	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 146
testimonia	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 159
tetragrammaton	Schiffman (1983), Testimony and the Penal Code, 183
text-world,correlation	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 160
text-world,defamiliarization	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 160
theophilus	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 158
tiglath-pileser iii	Gera (2014), Judith, 141
tosefta	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 189
tree,life,of	Levison (2023), The Greek Life of Adam and Eve. 198
tree of knowledge/tree for knowing good and bad	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 232
tree of life	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 35, 206, 232
twins	Levison (2023), The Greek Life of Adam and Eve. 180
verisimilitude	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 146
vices	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 232
violation of the law	Schiffman (1983), Testimony and the Penal Code, 183
virtues and vices	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 232
well-being'	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 158
whitney jr.,k. william	Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 139
wisdom (of god)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 42
xenophon	Gera (2014), Judith, 141
xerxes	Gera (2014), Judith, 141
yaldabaoth,yaltabaoth,ialdabaoth	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 232