Tiresias: The Ancient Mediterranean Religions Source Database

6284

Hebrew Bible, Genesis, 4.17
וַיֵּדַע קַיִן אֶת־אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־חֲנוֹךְ וַיְהִי בֹּנֶה עִיר וַיִּקְרָא שֵׁם הָעִיר כְּשֵׁם בְּנוֹ חֲנוֹךְ׃ 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.

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

28 results
1. Hebrew Bible, Exodus, 1.15, 4.10 (9th cent. BCE - 3rd cent. BCE) 1.15. וַיֹּאמֶר מֶלֶךְ מִצְרַיִם לַמְיַלְּדֹת הָעִבְרִיֹּת אֲשֶׁר שֵׁם הָאַחַת שִׁפְרָה וְשֵׁם הַשֵּׁנִית פּוּעָה׃ 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;" 4.10. And Moses said unto the LORD: ‘Oh Lord, I am not a man of words, neither heretofore, nor since Thou hast spoken unto Thy servant; for I am slow of speech, and of a slow tongue.’"
2. Hebrew Bible, Genesis, 3.16, 4.1-4.16, 4.18-4.26, 5.1-5.4, 5.9, 5.18-5.24, 5.29, 6.1-6.4, 6.8-6.9, 9.20, 17.1, 19.18-19.22, 21.9-21.10, 24.40, 26.21-26.22, 30.11, 48.15 (9th cent. BCE - 3rd cent. BCE) 3.16. אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃ 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׃ 4.16. וַיֵּצֵא קַיִן מִלִּפְנֵי יְהוָה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃ 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׃ 5.1. זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃ 5.1. וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.2. וַיִּהְיוּ כָּל־יְמֵי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.2. זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת־שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם׃ 5.3. וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת־שְׁמוֹ שֵׁת׃ 5.3. וַיְחִי־לֶמֶךְ אַחֲרֵי הוֹלִידוֹ אֶת־נֹחַ חָמֵשׁ וְתִשְׁעִים שָׁנָה וַחֲמֵשׁ מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.4. וַיִּהְיוּ יְמֵי־אָדָם אַחֲרֵי הוֹלִידוֹ אֶת־שֵׁת שְׁמֹנֶה מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.9. וַיְחִי אֱנוֹשׁ תִּשְׁעִים שָׁנָה וַיּוֹלֶד אֶת־קֵינָן׃ 5.18. וַיְחִי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־חֲנוֹךְ׃ 5.19. וַיְחִי־יֶרֶד אַחֲרֵי הוֹלִידוֹ אֶת־חֲנוֹךְ שְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.21. וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃ 5.22. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.23. וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃ 5.24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ 5.29. וַיִּקְרָא אֶת־שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן־הָאֲדָמָה אֲשֶׁר אֵרְרָהּ יְהוָה׃ 6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 6.8. וְנֹחַ מָצָא חֵן בְּעֵינֵי יְהוָה׃ 6.9. אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃ 17.1. זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃ 17.1. וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃ 19.18. וַיֹּאמֶר לוֹט אֲלֵהֶם אַל־נָא אֲדֹנָי׃ 19.19. הִנֵּה־נָא מָצָא עַבְדְּךָ חֵן בְּעֵינֶיךָ וַתַּגְדֵּל חַסְדְּךָ אֲשֶׁר עָשִׂיתָ עִמָּדִי לְהַחֲיוֹת אֶת־נַפְשִׁי וְאָנֹכִי לֹא אוּכַל לְהִמָּלֵט הָהָרָה פֶּן־תִּדְבָּקַנִי הָרָעָה וָמַתִּי׃ 19.21. וַיֹּאמֶר אֵלָיו הִנֵּה נָשָׂאתִי פָנֶיךָ גַּם לַדָּבָר הַזֶּה לְבִלְתִּי הָפְכִּי אֶת־הָעִיר אֲשֶׁר דִּבַּרְתָּ׃ 19.22. מַהֵר הִמָּלֵט שָׁמָּה כִּי לֹא אוּכַל לַעֲשׂוֹת דָּבָר עַד־בֹּאֲךָ שָׁמָּה עַל־כֵּן קָרָא שֵׁם־הָעִיר צוֹעַר׃ 21.9. וַתֵּרֶא שָׂרָה אֶת־בֶּן־הָגָר הַמִּצְרִית אֲשֶׁר־יָלְדָה לְאַבְרָהָם מְצַחֵק׃ 26.21. וַיַּחְפְּרוּ בְּאֵר אַחֶרֶת וַיָּרִיבוּ גַּם־עָלֶיהָ וַיִּקְרָא שְׁמָהּ שִׂטְנָה׃ 26.22. וַיַּעְתֵּק מִשָּׁם וַיַּחְפֹּר בְּאֵר אַחֶרֶת וְלֹא רָבוּ עָלֶיהָ וַיִּקְרָא שְׁמָהּ רְחֹבוֹת וַיֹּאמֶר כִּי־עַתָּה הִרְחִיב יְהוָה לָנוּ וּפָרִינוּ בָאָרֶץ׃ 30.11. וַתֹּאמֶר לֵאָה בגד [בָּא] [גָד] וַתִּקְרָא אֶת־שְׁמוֹ גָּד׃ 48.15. וַיְבָרֶךְ אֶת־יוֹסֵף וַיֹּאמַר הָאֱלֹהִים אֲשֶׁר הִתְהַלְּכוּ אֲבֹתַי לְפָנָיו אַבְרָהָם וְיִצְחָק הָאֱלֹהִים הָרֹעֶה אֹתִי מֵעוֹדִי עַד־הַיּוֹם הַזֶּה׃ 3.16. Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’" 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." 4.16. And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden." 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." 5.1. This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;" 5.2. male and female created He them, and blessed them, and called their name Adam, in the day when they were created." 5.3. And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth." 5.4. And the days of Adam after he begot Seth were eight hundred years; and he begot sons and daughters." 5.9. And Enosh lived ninety years, and begot Ke." 5.18. And Jared lived a hundred sixty and two years, and begot Enoch." 5.19. And Jared lived after he begot Enoch eight hundred years, and begot sons and daughters." 5.20. And all the days of Jared were nine hundred sixty and two years; and he died. ." 5.21. And Enoch lived sixty and five years, and begot Methuselah." 5.22. And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters." 5.23. And all the days of Enoch were three hundred sixty and five years." 5.24. And Enoch walked with God, and he was not; for God took him." 5.29. And he called his name Noah, saying: ‘This same shall comfort us in our work and in the toil of our hands, which cometh from the ground which the LORD hath cursed.’" 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 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.’" 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown." 6.8. But Noah found grace in the eyes of the LORD." 6.9. These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God." 9.20. And Noah, the man of the land, began and planted a vineyard." 17.1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted." 19.18. And Lot said unto them: ‘Oh, not so, my lord;" 19.19. behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shown unto me in saving my life; and I cannot escape to the mountain, lest the evil overtake me, and I die." 19.20. Behold now, this city is near to flee unto, and it is a little one; oh, let me escape thither—is it not a little one?—and my soul shall live.’" 19.21. And he said unto him: ‘See, I have accepted thee concerning this thing also, that I will not overthrow the city of which thou hast spoken." 19.22. Hasten thou, escape thither; for I cannot do any thing till thou be come thither.’—Therefore the name of the city was called Zoar.—" 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.’" 24.40. And he said unto me: The LORD, before whom I walk, will send His angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father’s house;" 26.21. And they digged another well, and they strove for that also. And he called the name of it Sitnah." 26.22. And he removed from thence, and digged another well; and for that they strove not. And he called the name of it Rehoboth; and he said: ‘For now the LORD hath made room for us, and we shall be fruitful in the land.’" 30.11. And Leah said: ‘Fortune is come! ’ And she called his name Gad." 48.15. And he blessed Joseph, and said: ‘The God before whom my fathers Abraham and Isaac did walk, the God who hath been my shepherd all my life long unto this day,"
3. Hebrew Bible, Malachi, 2.7 (9th cent. BCE - 3rd cent. BCE) 2.7. כִּי־שִׂפְתֵי כֹהֵן יִשְׁמְרוּ־דַעַת וְתוֹרָה יְבַקְשׁוּ מִפִּיהוּ כִּי מַלְאַךְ יְהוָה־צְבָאוֹת הוּא׃ 2.7. For the priest’s lips should keep knowledge, And they should seek the law at his mouth; For he is the messenger of the LORD of hosts."
4. Thucydides, The History of The Peloponnesian War, 3.82 (5th cent. BCE - 4th cent. BCE)
5. Philo of Alexandria, On The Life of Abraham, 258 (1st cent. BCE - missingth cent. CE) 258. And there are evidences of these assertions to be seen in the holy scriptures; which it is impossible should be convicted of false witness, and they tell us that Abraham, having wept a short time over his wife's body, soon rose up from the corpse; thinking, as it should seem, that to mourn any longer would be inconsistent with that wisdom by which he had been taught that he was not to look upon death as the extinction of the soul, but rather as a separation and disjunction of it from the body, returning back to the region from whence it came; and it came, as is fully shown in the history of the creation of the world, from God.
6. Philo of Alexandria, On Flight And Finding, 157 (1st cent. BCE - missingth cent. CE) 157. Also the person who loves virtue seeks a goat by reason of his sins, but does not find one; for, already, as the sacred scripture tells us, "it has been Burnt." Now we must consider what is intimated under this figurative expression--how never to do any thing wrong is the peculiar attribute of God; and to repent is the part of a wise man. But this is very difficult and very hard to attain to.
7. Philo of Alexandria, On The Change of Names, 34 (1st cent. BCE - missingth cent. CE) 34. Therefore that which is earthly is very naturally destroyed and overwhelmed when the entire mind resolves in every particular to make itself acceptable to God. But the race of these persons is rare and scarcely to be found, and one may almost say is unable to exist; and the following oracle, which is given with respect to Enoch, proves this: "Enoch pleased God, and he was not Found;
8. Philo of Alexandria, On Planting, 37 (1st cent. BCE - missingth cent. CE)
9. Philo of Alexandria, On The Posterity of Cain, 35, 41-43, 52, 33 (1st cent. BCE - missingth cent. CE) 33. After he had said this he proceeds to say, "And Cain knew his wife, and she conceived and bare Enoch; and he built a city, and called the name of the city after the name of his son Enoch." Is it not here reasonable to raise the question, why Cain knew his wife? for there had been no birth of any one other woman since that of Eve who was formed out of the side of the man, until the woman who is here mentioned;
10. Philo of Alexandria, On Curses, 16-21, 15 (1st cent. BCE - missingth cent. CE) 15. When, therefore, the soul that loves God seeks to know what the one living God is according to his essence, it is entertaining upon an obscure and dark subject of investigation, from which the greatest benefit that arises to it is to comprehend that God, as to his essence, is utterly incomprehensible to any being, and also to be aware that he is invisible.
11. Philo of Alexandria, On The Special Laws, 1.187 (1st cent. BCE - missingth cent. CE) 1.187. The reputation of the day is due to two reasons: one that it is a feast and the other that it is purification and escape from sins for which anmesty has been given by the favors of the gracious God who has assigned the same honor to repentance that he has to not committing a single Sin.{24}{l. Cohn emended meµden to meµde in order to avoid the notion of sinlessness in the text. The translation follows the MSS since they offer the more difficult reading and this is a rhetorical statement designed to commend repentance, not make an observation on human perfection.}
12. Philo of Alexandria, On The Virtues, 176-186, 175 (1st cent. BCE - missingth cent. CE) 175. The most holy Moses, being a lover of virtue, and of honour, and, above all things, of the human race, expects all men everywhere to show themselves admirers of piety and of justice, proposing to them, as to conquerors, great rewards if they repent, namely, a participation in the best of all constitutions, and an enjoyment of all things, whether great or small, which are to be found in it.
13. Philo of Alexandria, Allegorical Interpretation, 33 (1st cent. BCE - missingth cent. CE)
14. Philo of Alexandria, Questions On Genesis, 1.82, 1.86 (1st cent. BCE - missingth cent. CE)
15. Philo of Alexandria, That The Worse Attacks The Better, 38-39, 41, 48, 32 (1st cent. BCE - missingth cent. CE) 32. Now I think that it has already been sufficiently shown, that the field to which Cain invites Abel to come, is a symbol of strife and contention. And we must now proceed to raise the question what the matters are concerning which, when they have arrived in the plain, they are about to institute an investigation. It is surely plain that they are opposite and rival opinions: for Abel, who refers everything to God, is the God-loving opinion; and Cain, who refers everything to himself (for his name, being interpreted, means acquisition), is the self-loving opinion. And men are selfloving when, having stripped and gone into the arena with those who honour virtue, they never cease struggling against them with every kind of weapon, till they compel them to succumb, or else utterly destroy them;
16. Clement of Rome, 1 Clement, 8.3 (1st cent. CE - 1st cent. CE) 8.3. Μετανοήσατε, οἶκος Ἰσραήλ, ἀπὸ τῆς ἀνομίας ὑμῶν: εἶπον τοῖς υἱοῖς τοῦ λαοῦ μου. Ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ἀπὸ τῆς γῆς ἕως τοῦ οὐρανοῦ καὶ ἐὰν ὦσιν πυρρότεραι κόκκου καὶ μελανώτεραι σάκκου, καὶ ἐπιστραφῆτε πρός με ἐξ ὅλης τῆς καρδίας καὶ εἴπητε: Πάτερ: ἐπακούσομαι ὑμῶν ὡς λαοῦ ἁγίου.
17. Josephus Flavius, Jewish War, 2.345, 2.347, 2.408 (1st cent. CE - 1st cent. CE) 2.345. 4. “Had I perceived that you were all zealously disposed to go to war with the Romans, and that the purer and more sincere part of the people did not propose to live in peace, I had not come out to you, nor been so bold as to give you counsel; for all discourses that tend to persuade men to do what they ought to do are superfluous, when the hearers are agreed to do the contrary. 2.347. And let not anyone be tumultuous against me, in case what they hear me say does not please them; for as to those that admit of no cure, but are resolved upon a revolt, it will still be in their power to retain the same sentiments after my exhortation is over; but still my discourse will fall to the ground, even with a relation to those that have a mind to hear me, unless you will all keep silence. 2.408. 2. And at this time it was that some of those that principally excited the people to go to war made an assault upon a certain fortress called Masada. They took it by treachery, and slew the Romans that were there, and put others of their own party to keep it.
18. New Testament, 1 John, 3.12 (1st cent. CE - 1st cent. CE) 3.12. unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother's righteous.
19. New Testament, 2 Peter, 2.4 (1st cent. CE - 1st cent. CE) 2.4. For if God didn't spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness, to be reserved to judgment;
20. New Testament, Acts, 2.38, 3.19 (1st cent. CE - 2nd cent. CE) 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 3.19. Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord
21. New Testament, Romans, 9 (1st cent. CE - 1st cent. CE)
22. New Testament, Luke, 15.7 (1st cent. CE - 1st cent. CE) 15.7. I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance.
23. New Testament, Mark, 1.2, 14.54 (1st cent. CE - 1st cent. CE) 1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 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.
24. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) 34b. כהן גדול בסוף כל ברכה וברכה והמלך תחלת כל ברכה וברכה וסוף כל ברכה וברכה,אמר רבי יצחק בר נחמני לדידי מפרשא לי מיניה דריב"ל הדיוט כמו שאמרנו כהן גדול תחלת כל ברכה וברכה המלך כיון שכרע שוב אינו זוקף שנאמר (מלכים א ח, נד) ויהי ככלות שלמה להתפלל וגו' קם מלפני מזבח ה' מכרוע על ברכיו:,ת"ר קידה על אפים שנאמר (מלכים א א, לא) ותקד בת שבע אפים ארץ כריעה על ברכים שנאמר מכרוע על ברכיו השתחואה זו פשוט ידים ורגלים שנאמר (בראשית לז, י) הבא נבא אני ואמך ואחיך להשתחות לך ארצה,אמר רב חייא בריה דרב הונא חזינא להו לאביי ורבא דמצלו אצלויי,תני חדא הכורע בהודאה הרי זה משובח ותניא אידך הרי זה מגונה,לא קשיא הא בתחלה הא לבסוף,רבא כרע בהודאה תחלה וסוף אמרי ליה רבנן אמאי קא עביד מר הכי אמר להו חזינא לרב נחמן דכרע וחזינא ליה לרב ששת דקא עבד הכי,והתניא הכורע בהודאה הרי זה מגונה,ההיא בהודאה שבהלל,והתניא הכורע בהודאה ובהודאה של הלל הרי זה מגונה,כי תניא ההיא בהודאה דברכת המזון:, big strongמתני׳ /strong /big המתפלל וטעה סימן רע לו ואם שליח צבור הוא סימן רע לשולחיו מפני ששלוחו של אדם כמותו אמרו עליו על ר' חנינא בן דוסא שהיה מתפלל על החולים ואומר זה חי וזה מת אמרו לו מנין אתה יודע אמר להם אם שגורה תפלתי בפי יודע אני שהוא מקובל ואם לאו יודע אני שהוא מטורף:, big strongגמ׳ /strong /big אהייא,א"ר חייא אמר רב ספרא משום חד דבי רבי באבות,איכא דמתני לה אברייתא המתפלל צריך שיכוין את לבו בכולן ואם אינו יכול לכוין בכולן יכוין את לבו באחת,א"ר חייא אמר רב ספרא משום חד דבי רבי באבות,אמרו עליו על רבי חנינא וכו': מנא הני מילי א"ר יהושע בן לוי דאמר קרא (ישעיהו נז, יט) בורא ניב שפתים שלום שלום לרחוק ולקרוב אמר ה' ורפאתיו,א"ר חייא בר אבא א"ר יוחנן כל הנביאים כולן לא נתנבאו אלא למשיא בתו לתלמיד חכם ולעושה פרקמטיא לת"ח ולמהנה ת"ח מנכסיו אבל תלמידי חכמים עצמן (ישעיהו סד, ג) עין לא ראתה אלהים זולתך יעשה למחכה לו,ואמר רבי חייא בר אבא אמר רבי יוחנן כל הנביאים כולן לא נתנבאו אלא לימות המשיח אבל לעולם הבא עין לא ראתה אלהים זולתך,ופליגא דשמואל דאמר שמואל אין בין העוה"ז לימות המשיח אלא שעבוד מלכיות בלבד שנאמר (דברים טו, יא) כי לא יחדל אביון מקרב הארץ,וא"ר חייא בר אבא א"ר יוחנן כל הנביאים כולן לא נתנבאו אלא לבעלי תשובה אבל צדיקים גמורים עין לא ראתה אלהים זולתך,ופליגא דר' אבהו דא"ר אבהו מקום שבעלי תשובה עומדין צדיקים גמורים אינם עומדין שנאמר (ישעיהו נז, יט) שלום שלום לרחוק ולקרוב לרחוק ברישא והדר לקרוב,ורבי יוחנן אמר לך מאי רחוק שהיה רחוק מדבר עבירה מעיקרא ומאי קרוב שהיה קרוב לדבר עבירה ונתרחק ממנו השתא,מאי עין לא ראתה אמר רבי יהושע בן לוי זה יין המשומר בענביו מששת ימי בראשית רבי שמואל בר נחמני אמר זה עדן שלא שלטה בו עין כל בריה,שמא תאמר אדם הראשון היכן היה בגן,ושמא תאמר הוא גן הוא עדן תלמוד לומר (בראשית ב, י) ונהר יוצא מעדן להשקות את הגן גן לחוד ועדן לחוד:,ת"ר מעשה שחלה בנו של ר"ג שגר שני ת"ח אצל רבי חנינא בן דוסא לבקש עליו רחמים כיון שראה אותם עלה לעלייה ובקש עליו רחמים בירידתו אמר להם לכו שחלצתו חמה אמרו לו וכי נביא אתה אמר להן לא נביא אנכי ולא בן נביא אנכי אלא כך מקובלני אם שגורה תפלתי בפי יודע אני שהוא מקובל ואם לאו יודע אני שהוא מטורף ישבו וכתבו וכוונו אותה שעה וכשבאו אצל ר"ג אמר להן העבודה לא חסרתם ולא הותרתם אלא כך היה מעשה באותה שעה חלצתו חמה ושאל לנו מים לשתות,ושוב מעשה ברבי חנינא בן דוסא שהלך ללמוד תורה אצל ר' יוחנן בן זכאי וחלה בנו של ריב"ז אמר לו חנינא בני בקש עליו רחמים ויחיה הניח ראשו בין ברכיו ובקש עליו רחמים וחיה אמר רבי יוחנן בן זכאי אלמלי הטיח בן זכאי את ראשו בין ברכיו כל היום כולו לא היו משגיחים עליו אמרה לו אשתו וכי חנינא גדול ממך אמר לה לאו אלא הוא דומה כעבד לפני המלך ואני דומה כשר לפני המלך:,ואמר רבי חייא בר אבא אמר רבי יוחנן אל יתפלל אדם אלא בבית שיש שם חלונות שנאמר (דניאל ו, יא) וכוין פתיחן ליה בעליתיה (לקבל) [נגד],ירושלם אמר רב כהנא חציף עלי מאן דמצלי בבקתא,ואמר רב כהנא חציף עלי מאן דמפרש חטאיה שנאמר (תהלים לב, א) אשרי נשוי פשע כסוי חטאה:, br br big strongהדרן עלך אין עומדין /strong /big br br
25. Origen, Homiliae In Genesim (In Catenis), 5.4 (3rd cent. CE - 3rd cent. CE)
26. Origen, Homilies On Genesis, 5.4 (3rd cent. CE - 3rd cent. CE)
27. Didymus, In Genesim, 137 (4th cent. CE - 4th cent. CE)
28. Strabo, Geography, 1.3.3 1.3.3. Again, having discoursed on the advance of knowledge respecting the Geography of the inhabited earth, between the time of Alexander and the period when he was writing, Eratosthenes goes into a description of the figure of the earth; not merely of the habitable earth, an account of which would have been very suitable, but of the whole earth, which should certainly have been given too, but not in this disorderly manner. He proceeds to tell us that the earth is spheroidal, not however perfectly so, inasmuch as it has certain irregularities, he then enlarges on the successive changes of its form, occasioned by water, fire, earthquakes, eruptions, and the like; all of which is entirely out of place, for the spheroidal form of the whole earth is the result of the system of the universe, and the phenomena which he mentions do not in the least change its general form; such little matters being entirely lost in the great mass of the earth. Still they cause various peculiarities in different parts of our globe, and result from a variety of causes.

Subjects of this text:

subject	book bibliographic info
abel	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 248; Levison (2023), The Greek Life of Adam and Eve. 292; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 193
abraham	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 248
adam,daughters of	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 148
adam,fatherhood of seth	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 156, 160
adam	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 148; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 197
adamand enoch	Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 55
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
alexander the great	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 148
alexandria	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 148
allegorical interpretation,suited to the few	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
allegory	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 148
angels	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 197
animals,senses and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
archangel,righteous/righteousness of	Allison (2018), 4 Baruch, 388
banishment	Levison (2023), The Greek Life of Adam and Eve. 292
bible,canonical books of	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 197
bible,translations of	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 193
body	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 248
cain,wife of	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 148
cain	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 166, 171; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 248; Levison (2023), The Greek Life of Adam and Eve. 292; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 148; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 193
child sacrifice	Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 218
childishness	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 171
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
christ,symbolized in jewish bible	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 197
claudius,roman emperor,expulsion of jews from rome by	Feldman (2006), Judaism and Hellenism Reconsidered, 467
contradiction	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 158
daughters	Levison (2023), The Greek Life of Adam and Eve. 292
death of knowledge	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 248
democracy in the soul	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 171
didymus,incest and polygamy (cain)	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 158
education	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 148
enoch,as receiver of grace	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 166
enoch,etymology of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 166, 171
enoch,god pleased by	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 166
enoch,transference of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 171
enoch	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 166, 171; 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
eratosthenes	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 148
etymologies,of enoch	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 166, 171
etymologies of hebrew names	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 197
eusebius of emesa,cain	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 157
eve	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 148; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 197
family (lineage)	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 160
five,the number,and the destruction of the sodomite cities	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
free will	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 157, 158
geography	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 148
god-loving	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 248
god (of judeo-christian tradition)	Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 218
grace,divine	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 197
head	Levison (2023), The Greek Life of Adam and Eve. 292
hearing,as feminine	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
hearing,sight distinguished from	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
history	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 193
homer	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 148
homosexual behavior,as the sin of sodom	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
homosexual behavior,punishment of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
homosexual behavior,reproduction and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
humans,creation of	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 197
humility,cains progeny	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 158
inheritance	Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 218
law,as punishment for sin	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 197
logos,lord god	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 166
lot,incest of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
lover of,virtue	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 248
marriage	Allison (2018), 4 Baruch, 388
moses	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 148
mothers/motherhood	Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 218
naid	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 156, 157, 158
natural law	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 158, 160, 161
noah,grace found by	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 166
noah,serenity of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 171
non-literal interpretation,name-interpretation,onomastic	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 156
numerology	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 197
parents	Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 218
passions	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 248
philo	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 148
punishment,fitting the crime	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
repentance,in jewish vs. greek thought	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 166
repentance,in virt.	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 166
repentance,perfection and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 171
repentance	Allison (2018), 4 Baruch, 388
reproduction,sodomites disdain for and failure in	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
samaria/samaritans	Allison (2018), 4 Baruch, 388
scholarship,homeric	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 148
segor (tsoʿar),sight symbolized by	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
segor symbolizing	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
sennaar,animals and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
sennaar,hierarchy of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
sennaar,pleasure and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
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
sight,as queen of the senses	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
sight,hearing distinguished from	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
sight	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
sin,homosexual behavior as	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
sodom,allegorical interpretation of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
sodom,homosexual behavior and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
sodom,homosexuality as sin of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
sodom,literal and ethical interpretations of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
sodom,philos influence concerning	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
sodom,segor escaping	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
sodom,sodomite cities,destruction of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
sodom,the five senses and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290
sophists	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 248
soul,democracy in	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 171
soul	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 248
testimonia	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 159
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
torah	Allison (2018), 4 Baruch, 388
transference	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 171
triads,first	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 166, 171
triads,higher vs. lower	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 171
two cities,theme of	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 197
verisimilitude	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 148
virtue'	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 248
μετάνοια	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 166, 171