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Tiresias: The Ancient Mediterranean Religions Source Database



6284
Hebrew Bible, Genesis, 8.22


עֹד כָּל־יְמֵי הָאָרֶץ זֶרַע וְקָצִיר וְקֹר וָחֹם וְקַיִץ וָחֹרֶף וְיוֹם וָלַיְלָה לֹא יִשְׁבֹּתוּ׃While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.’


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

19 results
1. Hebrew Bible, Genesis, 1.1, 1.14-1.15, 1.28, 7.7, 7.10, 7.12, 8.1, 8.7, 8.21, 9.1, 9.9, 9.11-9.12 (9th cent. BCE - 3rd cent. BCE)

1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.14. וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃ 1.15. וְהָיוּ לִמְאוֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל־הָאָרֶץ וַיְהִי־כֵן׃ 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 7.7. וַיָּבֹא נֹחַ וּבָנָיו וְאִשְׁתּוֹ וּנְשֵׁי־בָנָיו אִתּוֹ אֶל־הַתֵּבָה מִפְּנֵי מֵי הַמַּבּוּל׃ 7.12. וַיְהִי הַגֶּשֶׁם עַל־הָאָרֶץ אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה׃ 8.1. וַיָּחֶל עוֹד שִׁבְעַת יָמִים אֲחֵרִים וַיֹּסֶף שַׁלַּח אֶת־הַיּוֹנָה מִן־הַתֵּבָה׃ 8.1. וַיִּזְכֹּר אֱלֹהִים אֶת־נֹחַ וְאֵת כָּל־הַחַיָּה וְאֶת־כָּל־הַבְּהֵמָה אֲשֶׁר אִתּוֹ בַּתֵּבָה וַיַּעֲבֵר אֱלֹהִים רוּחַ עַל־הָאָרֶץ וַיָּשֹׁכּוּ הַמָּיִם׃ 8.7. וַיְשַׁלַּח אֶת־הָעֹרֵב וַיֵּצֵא יָצוֹא וָשׁוֹב עַד־יְבֹשֶׁת הַמַּיִם מֵעַל הָאָרֶץ׃ 8.21. וַיָּרַח יְהוָה אֶת־רֵיחַ הַנִּיחֹחַ וַיֹּאמֶר יְהוָה אֶל־לִבּוֹ לֹא־אֹסִף לְקַלֵּל עוֹד אֶת־הָאֲדָמָה בַּעֲבוּר הָאָדָם כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו וְלֹא־אֹסִף עוֹד לְהַכּוֹת אֶת־כָּל־חַי כַּאֲשֶׁר עָשִׂיתִי׃ 9.1. וַיְבָרֶךְ אֱלֹהִים אֶת־נֹחַ וְאֶת־בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ׃ 9.1. וְאֵת כָּל־נֶפֶשׁ הַחַיָּה אֲשֶׁר אִתְּכֶם בָּעוֹף בַּבְּהֵמָה וּבְכָל־חַיַּת הָאָרֶץ אִתְּכֶם מִכֹּל יֹצְאֵי הַתֵּבָה לְכֹל חַיַּת הָאָרֶץ׃ 9.9. וַאֲנִי הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם׃ 9.11. וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתְּכֶם וְלֹא־יִכָּרֵת כָּל־בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל וְלֹא־יִהְיֶה עוֹד מַבּוּל לְשַׁחֵת הָאָרֶץ׃ 9.12. וַיֹּאמֶר אֱלֹהִים זֹאת אוֹת־הַבְּרִית אֲשֶׁר־אֲנִי נֹתֵן בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה אֲשֶׁר אִתְּכֶם לְדֹרֹת עוֹלָם׃ 1.1. In the beginning God created the heaven and the earth." 1.14. And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;" 1.15. and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so." 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’" 7.7. And Noah went in, and his sons, and his wife, and his sons’ wives with him, into the ark, before the waters of the flood." 7.10. And it came to pass after the seven days, that the waters of the flood were upon the earth." 7.12. And the rain was upon the earth forty days and forty nights." 8.1. And God remembered Noah, and every living thing, and all the cattle that were with him in the ark; and God made a wind to pass over the earth, and the waters assuaged;" 8.7. And he sent forth a raven, and it went forth to and fro, until the waters were dried up from off the earth." 8.21. And the LORD smelled the sweet savour; and the LORD said in His heart: ‘I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done." 9.1. And God blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth." 9.9. ’As for Me, behold, I establish My covet with you, and with your seed after you;" 9.11. And I will establish My covet with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’" 9.12. And God said: ‘This is the token of the covet which I make between Me and you and every living creature that is with you, for perpetual generations:"
2. Hebrew Bible, Psalms, 74.17 (9th cent. BCE - 3rd cent. BCE)

74.17. אַתָּה הִצַּבְתָּ כָּל־גְּבוּלוֹת אָרֶץ קַיִץ וָחֹרֶף אַתָּה יְצַרְתָּם׃ 74.17. Thou hast set all the borders of the earth; Thou hast made summer and winter."
3. Hebrew Bible, Habakkuk, 2.14 (8th cent. BCE - 6th cent. BCE)

2.14. כִּי תִּמָּלֵא הָאָרֶץ לָדַעַת אֶת־כְּבוֹד יְהוָה כַּמַּיִם יְכַסּוּ עַל־יָם׃ 2.14. For the earth shall be filled With the knowledge of the glory of the LORD, As the waters cover the sea."
4. Hebrew Bible, Isaiah, 34.4 (8th cent. BCE - 5th cent. BCE)

34.4. וְנָמַקּוּ כָּל־צְבָא הַשָּׁמַיִם וְנָגֹלּוּ כַסֵּפֶר הַשָּׁמָיִם וְכָל־צְבָאָם יִבּוֹל כִּנְבֹל עָלֶה מִגֶּפֶן וּכְנֹבֶלֶת מִתְּאֵנָה׃ 34.4. And all the host of heaven shall moulder away, And the heavens shall be rolled together as a scroll; And all their host shall fall down, As the leaf falleth off from the vine, And as a falling fig from the fig-tree."
5. Hebrew Bible, Ezekiel, 22.26 (6th cent. BCE - 5th cent. BCE)

22.26. כֹּהֲנֶיהָ חָמְסוּ תוֹרָתִי וַיְחַלְּלוּ קָדָשַׁי בֵּין־קֹדֶשׁ לְחֹל לֹא הִבְדִּילוּ וּבֵין־הַטָּמֵא לְטָהוֹר לֹא הוֹדִיעוּ וּמִשַׁבְּתוֹתַי הֶעְלִימוּ עֵינֵיהֶם וָאֵחַל בְּתוֹכָם׃ 22.26. Her priests have done violence to My law, and have profaned My holy things; they have put no difference between the holy and the common, neither have they taught difference between the unclean and the clean, and have hid their eyes from My sabbaths, and I am profaned among them."
6. Hebrew Bible, Ezra, 6.15 (5th cent. BCE - 4th cent. BCE)

6.15. וְשֵׁיצִיא בַּיְתָה דְנָה עַד יוֹם תְּלָתָה לִירַח אֲדָר דִּי־הִיא שְׁנַת־שֵׁת לְמַלְכוּת דָּרְיָוֶשׁ מַלְכָּא׃ 6.15. And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king."
7. Hebrew Bible, Zechariah, 1.7, 14.8 (5th cent. BCE - 4th cent. BCE)

1.7. בְּיוֹם עֶשְׂרִים וְאַרְבָּעָה לְעַשְׁתֵּי־עָשָׂר חֹדֶשׁ הוּא־חֹדֶשׁ שְׁבָט בִּשְׁנַת שְׁתַּיִם לְדָרְיָוֶשׁ הָיָה דְבַר־יְהוָה אֶל־זְכַרְיָה בֶּן־בֶּרֶכְיָהוּ בֶּן־עִדּוֹא הַנָּבִיא לֵאמֹר׃ 14.8. וְהָיָה בַּיּוֹם הַהוּא יֵצְאוּ מַיִם־חַיִּים מִירוּשָׁלִַם חֶצְיָם אֶל־הַיָּם הַקַּדְמוֹנִי וְחֶצְיָם אֶל־הַיָּם הָאַחֲרוֹן בַּקַּיִץ וּבָחֹרֶף יִהְיֶה׃ 1.7. Upon the four and twentieth day of the eleventh month, which is the month Shebat, in the second year of Darius, came the word of the LORD unto Zechariah the son of Berechiah, the son of Iddo, the prophet, saying—" 14.8. And it shall come to pass in that day, That living waters shall go out from Jerusalem: Half of them toward the eastern sea, And half of them toward the western sea; In summer and in winter shall it be."
8. Anon., Jubilees, 6.4 (2nd cent. BCE - 2nd cent. BCE)

6.4. and placed a burnt sacrifice on the altar, and poured thereon an offering mingled with oil, and sprinkled wine and strewed frankincense over everything, and caused a goodly savour to arise, acceptable before the Lord.
9. Anon., Sibylline Oracles, 2.200-2.202, 2.206-2.207, 2.212-2.213, 3.80, 3.87, 4.161, 4.171-4.192, 5.155-5.161, 5.206-5.213, 5.512-5.530 (1st cent. BCE - 5th cent. CE)

2.200. 200 Ah! of how many parents in the land 2.201. Will children mourn and piteously weep 2.202. And with shrouds bury flesh and limbs in earth 2.206. Terrible, childish, not perceiving this 2.207. That when the tribes of women do not bear 2.212. Perform for men. And then of holy men 2.213. Elect and faithful, there shall be confusion 3.80. 80 And he shall raise the dead, and many sign 3.87. Shall draw near, and a flaming power shall come 4.171. And many cities burn and men destroy 4.172. And much black ashes shall fill the great sky 4.173. And small drops like red earth shall fall from heaven 4.174. Then know the anger of the God of heaven 4.175. 175 For that they without reason shall destroy 4.176. The nation of the pious. And then strife 4.177. Awakened of war shall come to the West 4.178. Shall also come the fugitive of Rome 4.179. Bearing a great spear, having marched acro 4.180. 180 Euphrates with his many myriads. 4.181. O wretched Antioch, they shall call thee 4.182. No more a city when around their spear 4.183. Because of thine own follies thou shalt fall. 4.184. And then on Scyros shall a pestilence 4.185. 185 And dreadful battle-din destruction bring. 4.186. Alas, alas! O wretched Cyprus, thee 4.187. Shall a broad wave of the sea cover, thee 4.188. Tossed on high by the whirling stormy winds. 4.189. And into Asia there shall come great wealth 4.190. 190 Which Rome herself once, plundering, put away 4.191. In her luxurious homes; and twice as much 4.192. And more shall she to Asia render back 5.155. 155 A deluge, and it shall destroy the Persians 5.156. Iberians and Babylonian 5.157. And the Massagetæ that relish war 5.158. And trust in bows. All Asia fire-ablaze 5.159. Shall to the isles beam brightly. Pergamos 5.160. 160 Revered of old, shall perish from its base 5.161. And Pitane among men shall appear 5.206. For when this man appeared the whole creation 5.207. Was shaken and kings perished–and yet power 5.208. Remained among them, and they quite destroyed 5.209. The mighty city and the righteous people. 5.210. 210 But when the fourth year a great star shall shine 5.211. Which alone shall the whole earth overpower 5.212. Because of honor, which was first assigned 5.213. To lord Poseidon; then a great star shall come 5.512. Then the destruction pitiable of war. 5.513. And no more shall one fight with swords or iron 5.514. Or even darts, which things shall not again 5.515. 515 Be lawful. But wise people shall have peace 5.516. Who were left, having made proof of wickedness 5.517. That they might at the last be filled with joy. 5.518. Ye matricides, leave off your impudence 5.519. And evil-working boldness, who of old 5.520. 520 provided lawlessly lewd couch with boys 5.521. And placed as harlots maidens pure before 5.522. In brothels by assault and punishment 5.523. And by much-laboring indecency. 5.524. For in thee mother with her child did hold 5.525. 525 Unlawful intercourse, and daughter wa 5.526. With her own father wedded as a bride; 5.527. And in thee kings have their ill-fated mouth 5.528. Polluted, and in thee have wicked men 5.529. Found couch with cattle. Be in silence hushed 5.530. 530 Thou wicked city all-bewailed, possessed
10. Philo of Alexandria, On The Preliminary Studies, 115 (1st cent. BCE - 1st cent. CE)

115. But when they appear to be made propitious, then Moses will sing a sacred hymn over them, saying, "The Lord has smelt the smell of a sweet savour," using the word to smell here as equivalent to approving of; for God is not formed like a man, nor has he any need of nostrils, or of any other organ parts.
11. Philo of Alexandria, On The Life of Moses, 2.64-2.65 (1st cent. BCE - 1st cent. CE)

2.64. But after the purification, in this way, of all the things beneath the moon, the earth being thus washed and appearing new again, and such as it appeared to be when it was at first created, along with the entire universe, Noah came forth out of his wooden edifice, himself and his wife, and his sons and their wives, and with his family there came forth likewise, in one company, all the races of animals which had gone in with them, in order to the generation and propagation of similar creatures in future. 2.65. These are the rewards and honours for pre-eminent excellence given to good men, by means of which, not only did they themselves and their families obtain safety, having escaped from the greatest dangers which were thus aimed against all men all over the earth, by the change in the character of the elements; but they became also the founders of a new generation, and the chiefs of a second period of the world, being left behind as sparks of the most excellent kind of creatures, namely, of men, man having received the supremacy over all earthly creatures whatsoever, being a kind of copy of the powers of God, a visible image of his invisible nature, a created image of an uncreated and immortal Original.{1}{yonge's translation includes a separate treatise title at this point: On the Life of Moses, That Is to Say, On the Theology and Prophetic office of Moses, Book III. Accordingly, his next paragraph begins with roman numeral I (= XIII in the Loeb
12. Philo of Alexandria, Questions On Genesis, 2.56 (1st cent. BCE - 1st cent. CE)

13. Philo of Alexandria, That The Worse Attacks The Better, 170 (1st cent. BCE - 1st cent. CE)

170. At all events, when the Creator determined to purify the earth by means of water, and that the soul should receive purification of all its unspeakable offences, having washed off and effaced its pollutions after the fashion of a holy purification, he recommended him who was found to be a just man, who was not borne away the violence of the deluge, to enter into the ark, that is to say, into the vessel containing the soul, namely, the body, and to lead into it "seven of all clean beasts, male and Female," thinking it proper that virtuous reason should employ all the pure parts of the irrational portion of man. XLVII.
14. Josephus Flavius, Jewish Antiquities, 1.99 (1st cent. CE - 1st cent. CE)

1.99. 8. When Noah had made these supplications, God, who loved the man for his righteousness, granted entire success to his prayers, and said, that it was not he who brought the destruction on a polluted world, but that they underwent that vengeance on account of their own wickedness; and that he had not brought men into the world if he had himself determined to destroy them
15. New Testament, 1 Peter, 3.20-3.21 (1st cent. CE - 1st cent. CE)

3.20. who before were disobedient, when the longsuffering of God waited patiently in the days of Noah, while the ark was being built. In it, few, that is, eight souls, were saved through water. 3.21. This is a symbol of baptism, which now saves you - not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ
16. Ps.-Philo, Biblical Antiquities, 3.8 (1st cent. CE - 2nd cent. CE)

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

58b. אביו דומיא דאמו ואמו דומיא דאביו לא משכחת לה אלא באחווה,ורבי עקיבא מוטב לאוקמיה באשת אביו דאיקרי ערות אביו לאפוקי אחות אביו דשאר אביו איקרי ערות אביו לא איקרי,ת"ש (שמות ו, כ) ויקח עמרם את יוכבד דודתו מאי לאו דודתו מן האם,לא דודתו מן האב,ת"ש (בראשית כ, יב) וגם אמנה אחותי בת אבי היא אך לא בת אמי מכלל דבת האם אסורה,ותסברא אחותו הואי בת אחיו הואי וכיון דהכי הוא לא שנא מן האב ולא שנא מן האם שריא אלא התם הכי קאמר ליה קורבא דאחות אית לי בהדה מאבא ולא מאמא,ת"ש מפני מה לא נשא אדם את בתו כדי שישא קין את אחותו שנאמר (תהלים פט, ג) כי אמרתי עולם חסד יבנה הא לאו הכי אסירא,כיון דאשתרי אשתרי,אמר רב הונא כותי מותר בבתו וא"ת מפני מה לא נשא אדם את בתו כדי שישא קין את אחותו משום עולם חסד יבנה,ואיכא דאמרי אמר רב הונא כותי אסור בבתו תדע שלא נשא אדם את בתו ולא היא התם היינו טעמא כדי שישא קין את אחותו משום דעולם חסד יבנה,אמר רב חסדא עבד מותר באמו ומותר בבתו יצא מכלל כותי ולכלל ישראל לא בא,כי אתא רב דימי אמר ר' אלעזר אמר ר' חנינא בן נח שייחד שפחה לעבדו ובא עליה נהרג עליה,מאימת אמר רב נחמן מדקראו לה רביתא דפלניא מאימת התרתה אמר רב הונא משפרעה ראשה בשוק,א"ר אלעזר א"ר חנינא בן נח שבא על אשתו שלא כדרכה חייב שנאמר (בראשית ב, כד) ודבק ולא שלא כדרכה,אמר רבא מי איכא מידי דישראל לא מיחייב וכותי מיחייב,אלא אמר רבא בן נח שבא על אשת חבירו שלא כדרכה פטור מאי טעמא באשתו ולא באשת חבירו ודבק ולא שלא כדרכה,א"ר חנינא עובד כוכבים שהכה את ישראל חייב מיתה שנאמר (שמות ב, יב) ויפן כה וכה וירא כי אין איש [ויך את המצרי] וגו',וא"ר חנינא הסוטר לועו של ישראל כאילו סוטר לועו של שכינה שנאמר (משלי כ, כה) מוקש אדם ילע קודש:,מגביה עבדו שבת סימן: אמר ריש לקיש המגביה ידו על חבירו אע"פ שלא הכהו נקרא רשע שנאמר (שמות ב, יג) ויאמר לרשע למה תכה רעך למה הכית לא נאמר אלא למה תכה אף על פי שלא הכהו נקרא רשע,(אמר) זעירי א"ר חנינא נקרא חוטא שנאמר (שמואל א ב, טז) ואם לא לקחתי בחזקה וכתיב (שמואל א ב, יז) ותהי חטאת הנערים גדולה מאד,רב הונא אמר תיקצץ ידו שנאמר (איוב לח, טו) וזרוע רמה תשבר רב הונא קץ ידא,ר"א אומר אין לו תקנה אלא קבורה: שנאמר (איוב כב, ח) ואיש זרוע לו הארץ,וא"ר אלעזר לא נתנה קרקע אלא לבעלי זרועות שנאמר ואיש זרוע לו הארץ,ואר"ל מאי דכתיב (משלי יב, יא) עובד אדמתו ישבע לחם אם עושה אדם עצמו כעבד לאדמה ישבע לחם ואם לאו לא ישבע לחם,ואר"ל עובד כוכבים ששבת חייב מיתה שנא' (בראשית ח, כב) ויום ולילה לא ישבותו ואמר מר אזהרה שלהן זו היא מיתתן אמר רבינא אפי' שני בשבת,וליחשבה גבי ז' מצות כי קא חשיב שב ואל תעשה קום עשה לא קא חשיב 58b. that the term b“his father”should be interpreted in a way that is bsimilar tothe term b“his mother,” and “his mother”should be interpreted in a way that is bsimilar to “his father.” You findsuch an interpretation bonly with regard to sisterhood,i.e., “his father” is referring to his father’s sister, and “his mother” is referring to his mother’s sister., bAnd Rabbi Akivaholds that bit is preferable to interpretthe term “his father” as referring bto his father’s wife, who is referred to as his father’s nakednessin the verse: “You shall not uncover the nakedness of your father’s wife; it is your father’s nakedness” (Leviticus 18:8), bto the exclusion of his father’s sister, who is referred to as his father’s kinin the verse: “You shall not uncover the nakedness of your father’s sister; she is your father’s kin” (Leviticus 18:12), and who bis not referred to as his father’s nakedness. /b, bComeand bheara proof for the opinion of Rabbi Akiva from the verse: b“And Amram took Jochebed his auntas a wife” (Exodus 6:20). bWhat,was she bnot his maternal aunt?Presumably, Jochebed was the sister of Kohath, Amram’s father, from both of Kohath’s parents, and not from his father alone. Evidently, a descendant of Noah may marry his father’s sister.,The Gemara rejects this proof: bNo,she was bhis paternal aunt,Kohath’s half sister. Since she was not Kohath’s sister from his mother’s side, she was not forbidden to Amram., bComeand bheara proof for the opinion of Rabbi Eliezer from what Abraham said to Abimelech with regard to Sarah: b“And moreover, she is my sister, the daughter of my father, but not the daughter of my mother;and so she became my wife” (Genesis 20:12). bBy inference, the daughter of the motherof a descendant of Noah bis forbiddento him.,The Gemara rejects this proof: bButhow can byou understandthat Sarah bwasAbraham’s bsister? She was his brother’s daughter.By tradition, it is known that Sarah was Haran’s daughter Iscah. bAnd since that was so,there bis no differencewhether they were bpaternalrelatives, bandthere bis no differencewhether they were bmaternalrelatives; in any event she was bpermittedto him, even according to the ihalakhaof Jews. bRather, thisis what Abraham bwas saying toAbimelech bthere: She is related to me like a sister,as the daughter of my brother is like a sister, and our relationship is bfromthe side of my bfather but not fromthe side of my bmother. /b, bComeand bheara proof from a ibaraita /i: bFor whatreason bdid Adam not marry his daughter? So that Cain would marry his sisterand they would procreate immediately, bas it is stated: “For I have said: The world shall be built on kindness [ iḥesed /i]”(Psalms 89:3). This verse alludes to the fact that at the beginning of the world’s existence it was permitted for men to marry their sisters, which was later forbidden in the verse: “And if a man shall take his sister…it is a shameful thing [ iḥesed /i]” (Leviticus 20:17). The Gemara infers: If it had bnotbeen bso,if God had not specially permitted Cain to marry his sister, she would have been bforbiddento him. This is difficult according to the opinion of Rabbi Akiva, who deems it permitted for a gentile to marry his sister.,The Gemara rejects this proof: bOnce it was permittedfor Cain to marry his sister, bit was permittedfor all descendants of Noah to do so, and it was forbidden only to Jews., bRav Huna says: A gentile is permitted tomarry bhis daughter. And if you say, for whatreason bdid Adam not marry his daughter?It was bso that Cain would marry his sister, becauseit is stated: b“The world shall be built on kindness.” /b, bAnd there arethose bwho saythat Rav Huna did not say this; rather, bRav Huna says: A gentile is prohibited frommarrying bhis daughter. Knowthat this is the ihalakha /i, bas Adam did not marry his daughter.The Gemara rejects this statement: bButthat bis not so, as there, this is the reasonAdam did not marry his daughter: bSo that Cain would marry his sister, becauseit is stated: b“The world shall be built on kindness.” /b,§ bRav Ḥisda says:A Canaanite bslaveis bpermitted tomarry bhis mother, andhe is bpermitted tomarry bhis daughter.This is because he has bleft the category of a gentileby immersing in a ritual bath for the purpose of becoming a slave to a Jew, and consequently all his previous family relationships are disregarded according to ihalakha /i; bbut he has not entered the category of a Jew,as evidenced by the fact that he is not obligated to observe all of the mitzvot of male Jews. Therefore, the decree of the Sages prohibiting the maternal relatives of converts does not apply to him., bWhen Rav Dimi camefrom Eretz Yisrael to Babylonia, he said that bRabbi Elazar saysthat bRabbi Ḥanina says:In the case of a bdescendant of Noah who designated a maidservantas a mate bfor his slave, andthen he himself bengaged in intercourse with her, he is executedfor adultery bon her account. /b,The Gemara asks: bFrom whenis she considered the slave’s mate? bRav Naḥman says: Fromthe time bthat she is called so-and-so’s girl.The Gemara asks: bFrom when is she releasedfrom her relationship with the slave? bRav Huna says: Fromthe time bthat she exposes her head in the marketplace.Since married women would cover their hair, even among the gentiles, by exposing her hair she proves that she no longer wishes to remain with him., bRabbi Elazar saysthat bRabbi Ḥanina says: A descendant of Noah who engages in intercourse with his wife in an atypical manner,i.e., anal intercourse, bis liablefor engaging in forbidden sexual intercourse, bas it is stated: “And shall cleaveto his wife” (Genesis 2:24), an expression that indicates natural intercourse, bbut notintercourse bin an atypical manner. /b, bRava says: Is there anyaction bfor which a Jew is not deemed liable, but a gentile is deemed liablefor performing it? A Jew is not liable for engaging in anal intercourse with his wife., bRather, Rava saysthat the verse is to be understood as follows: A bdescendant of Noah who engages in intercourse with the wife of anotherman bin an atypical manner is exempt. What is the reason?The verse states: “And shall cleave bto his wife,” but not to the wife of another.With regard to this prohibition, the verse states: b“And shall cleave,”indicating vaginal intercourse, band notintercourse bin an atypical manner. /b, bRabbi Ḥanina says: A gentile who struck a Jew is liableto receive the bdeathpenalty, bas it is statedwhen Moses saw an Egyptian striking a Hebrew: b“And he turned this way and that way, and when he saw that there was no man, he struck the Egyptianand hid him in the sand” (Exodus 2:12)., bAnd Rabbi Ḥanina says: One who slaps the cheek of a Jewis considered bas though he slapped the cheek of the Divine Presence; as it is stated: “It is a snare [ imokesh /i] for a man to rashly say [ iyala /i]: Holy”(Proverbs 20:25). The verse is interpreted homiletically to mean: One who strikes [ inokesh /i] a Jew is considered as though he hurt the cheek [ ilo’a /i] of the Holy One.,The Gemara states ba mnemonicfor the upcoming statements of Reish Lakish: bRaises, his slave, Shabbat. Reish Lakish says: One who raises his hand tostrike banother, even if heultimately bdoes not strike him, is called wicked, as it is stated:“And two men of the Hebrews were struggling with each other, band he said to the wicked one: Why should you strike your friend?”(Exodus 2:13). The phrase: bWhy did you strike, is not stated,but brather: “Why should you strike,”indicating that one who raised his hand to strike another, beven if heultimately bdid not strike him, is called wicked. /b, bZe’eiri saysthat bRabbi Ḥanina says:One who raises his hand to strike another bis called a sinner; as it is stated:“And the priest’s lad would come…and would say to him, but you shall give now, band if not, I will take by force”(I Samuel 2:15–16), band it is writtenwith regard to this behavior: b“And the sin of the youths was very great”(I Samuel 2:17)., bRav Huna says: His hand should be cut off, as it is stated: “And the high arm shall be broken”(Job 38:15). If one habitually lifts his arm to strike others, it is better that it be broken. The Gemara relates that bRav Huna cut off the handof a person who would habitually hit others., bRabbi Elazar says:Such a violent person bhas no remedy but burial, as it is stated: “And as a mighty man [ ive’ish zero’a /i], who has the earth”(Job 22:8). The expression iish zero’aliterally means: A man of the arm, and the verse is interpreted homiletically to mean that one who habitually strikes others deserves to be buried., bAnd Rabbi Elazar statesa different interpretation of that verse: bThe land is given only to mighty menwho can protect themselves from all enemies; bas it is stated: “And as a mighty man, who has the earth.” /b, bAndin connection with that statement, the Gemara notes that bReish Lakish says: Whatis the meaning of that bwhich is written: “One who works [ ioved /i] his land shall have plenty of bread”(Proverbs 12:11)? bIf a person makes himself like a slave [ ike’eved /i] to the land,devoting his efforts to it, bhe will have plenty of bread, but if not, he will not have plenty of bread. /b, bAnd Reish Lakish says: A gentile who observed Shabbat is liableto receive the bdeathpenalty, bas it is stated: “And day and night shall not cease”(Genesis 8:23), which literally means: And day and night they shall not rest. This is interpreted homiletically to mean that the descendants of Noah may not take a day of rest. bAnd the Master said(57a) that btheir prohibition is their deathpenalty, i.e., the punishment for any prohibition with regard to descendants of Noah is execution. bRavina says:If a descendant of Noah observes a day of rest on any day of the week, bevenone not set aside for religious worship, e.g., bon a Monday,he is liable.,The Gemara challenges this: bBut letthe itanna bcountthis prohibition bamongthe bsevenNoahide bmitzvot.The Gemara explains: bWhenthe itanna bcountsthe seven mitzvot, he counts only those that require one to bsit and refrain from action,i.e., those that include a prohibition against performing a certain action. bHe does not countmitzvot that require one to barise and take action. /b
18. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

119a. עבידנא יומא טבא לרבנן אמר רבא תיתי לי דכי אתא צורבא מרבנן לקמאי לדינא לא מזיגנא רישי אבי סדיא כמה דלא מהפיכנא בזכותי' אמר מר בר רב אשי פסילנא ליה לצורבא מרבנן לדינא מ"ט דחביב עלי כגופאי ואין אדם רואה חובה לעצמו,רבי חנינא מיעטף וקאי אפניא דמעלי שבתא אמר בואו ונצא לקראת שבת המלכה רבי ינאי לביש מאניה מעלי שבת ואמר בואי כלה בואי כלה רבה בר רב הונא איקלע לבי רבה בר רב נחמן קריבו ליה תלת סאוי טחיי א"ל מי הוה ידעיתון דאתינא אמרו ליה מי עדיפת לן מינה,רבי אבא זבן בתליסר אסתירי פשיטי בישרא מתליסר טבחי ומשלים להו אצינורא דדשא ואמר להו אשור הייא אשור הייא ר' אבהו הוה יתיב אתכתקא דשינא ומושיף נורא רב ענן לביש גונדא דתנא דבי רבי ישמעאל בגדים שבישל בהן קדירה לרבו אל ימזוג בהן כוס לרבו,רב ספרא מחריך רישא רבא מלח שיבוטא רב הונא מדליק שרגי רב פפא גדיל פתילתא רב חסדא פרים סילקא רבה ורב יוסף מצלחי ציבי ר' זירא מצתת צתותי רב נחמן בר יצחק מכתף ועייל מכתף ונפיק אמר אילו מקלעין לי ר' אמי ור' אסי מי לא מכתיפנא קמייהו ואיכא דאמרי ר' אמי ורבי אסי מכתפי ועיילי מכתפי ונפקי אמרי אילו איקלע לן רבי יוחנן מי לא מכתפינן קמיה,יוסף מוקיר שבי הוה ההוא נכרי בשבבותיה דהוה נפישי נכסיה טובא אמרי ליה כלדאי כולהו נכסי יוסף מוקר שבי אכיל להו אזל זבנינהו לכולהו ניכסי זבן בהו מרגניתא אותבה בסייניה בהדי דקא עבר מברא אפרחיה זיקא שדייה במיא בלעיה כוורא אסקוה אייתוה אפניא דמעלי שבתא אמרי מאן זבין כי השתא אמרי להו זילו אמטיוהו לגבי יוסף מוקר שבי דרגיל דזבין אמטיוה ניהליה זבניה קרעיה אשכח ביה מרגניתא זבניה בתליסר עיליתא דדינרי דדהבא פגע ביה ההוא סבא אמר מאן דיזיף שבתא פרעיה שבתא,בעא מיניה רבי מר' ישמעאל ברבי יוסי עשירים שבא"י במה הן זוכין א"ל בשביל שמעשרין שנאמר (דברים יד, כב) עשר תעשר עשר בשביל שתתעשר שבבבל במה הן זוכין א"ל בשביל שמכבדין את התורה,ושבשאר ארצות במה הן זוכין א"ל בשביל שמכבדין את השבת דאמר רבי חייא בר אבא פעם אחת נתארחתי אצל בעל הבית בלודקיא והביאו לפניו שלחן של זהב משוי ששה עשר בני אדם ושש עשרה שלשלאות של כסף קבועות בו וקערות וכוסות וקיתוניות וצלוחיות קבועות בו ועליו כל מיני מאכל וכל מיני מגדים ובשמים וכשמניחים אותו אומרים (תהלים כד, א) לה' הארץ ומלואה וגו' וכשמסלקין אותו אומרים (תהלים קטו, טז) השמים שמים לה' והארץ נתן לבני אדם אמרתי לו בני במה זכית לכך אמר לי קצב הייתי ומכל בהמה שהיתה נאה אמרתי זו תהא לשבת אמרתי לו [אשריך שזכית] וברוך המקום שזיכך לכך,א"ל קיסר לרבי יהושע בן חנניא מפני מה תבשיל של שבת ריחו נודף אמר לו תבלין אחד יש לנו ושבת שמו שאנו מטילין לתוכו וריחו נודף אמר לו תן לנו הימנו אמר לו כל המשמר את השבת מועיל לו ושאינו משמר את השבת אינו מועיל לו,א"ל ריש גלותא לרב המנונא מאי דכתיב (ישעיהו נח, יג) ולקדוש ה' מכובד א"ל זה יוה"כ שאין בו לא אכילה ולא שתיה אמרה תורה כבדהו בכסות נקיה וכבדתו רב אמר להקדים ושמואל אמר לאחר אמרו ליה בני רב פפא בר אבא לרב פפא כגון אנן דשכיח לן בישרא וחמרא כל יומא במאי נישנייה אמר להו אי רגיליתו לאקדומי אחרוה אי רגיליתו לאחרוה אקדמוה רב ששת בקיטא מותיב להו לרבנן היכא דמטיא שימשא בסיתוא מותיב להו לרבנן היכא דמטיא טולא כי היכי דליקומו הייא ר' זירא 119a. bI make a feast for the Sages. Rava said: May I receivemy reward bbecause when a young Torah scholar comes before me for judgment, I do not put my head on the pillow until I seekas many of bhis meritsas possible, based on conditions and his claims. bMar bar Rav Ashi said: I am disqualified tosit in bjudgment of a young Torah scholar. What is the reasonthat I am disqualified? It is bbecausethe Torah scholar bis as beloved to me as myown bself, and a person does not find fault in himself. /b,The Gemara now returns to the issue of delight in and deference to Shabbat. bRabbi Ḥanina would wrap himselfin his garment band stand at nightfall on Shabbat eve,and bsay: Come and we will go out to greet Shabbat the queen. Rabbi Yannai put on his garment on Shabbat eve and said: Enter, O bride. Enter, O bride.The Gemara relates: bRabba bar Rav Huna happenedto come bto the house of Rabba bar Rav Naḥman. They broughtbefore bhim three se’a of oiled biscuits.He bsaid to them: Did you know I was comingand prepared all of this in my honor? bThey said to him: Are youmore bimportant to us thanShabbat? The biscuits were prepared in deference to Shabbat., bRabbi Abba bought thirteen plain staters [ iastirei peshitei /i]worth half a izuz bof meat from thirteen butchersin deference to Shabbat, so that he would have various types of fine meat. bAnd he would placethe meats bat the door hingeat the entrance to his house to hurry to bring another type of meat. bAndhe bsaid tothe cooks, in order to rush them: bHurry and prepare it, hurry and prepare it.The Gemara also relates: bRabbi Abbahu would sit on an ivory chair [ itakhteka /i] and fan the firecooking the food for Shabbat, in order to play a role in preparations for Shabbat. bRav A would don asimple bblack garmentfor the Shabbat preparations, bas the school of Rabbi Yishmael taught:While wearing the bgarments in which he cooked a potof food bfor his master, one should not dilute a cup of wine for his Master.One should wear a garment appropriate for the task at hand., bRav Safrawould broast the headof an animal to prepare it for Shabbat. bRava salteda ishibuta /ifish in deference to Shabbat. bRav Huna kindled lampsin deference to Shabbat. bRav Pappa spun the wicksfor the Shabbat lamp. bRav Ḥisda cut the beetsin preparation for Shabbat. bRabba and Rav Yosef cut wood. Rabbi Zeira prepared thin sticksfor kindling. bRav Naḥman bar Yitzḥakwould bloadobjects bon his shoulder and enter, loadobjects bon his shoulder and exit. He said: If Rabbi Ami and Rabbi Asi happened tovisit bme, would I not loadobjects bon my shoulder before them?So too, it is fitting to do so in deference to Shabbat. bAnd some saythat bRabbi Ami and Rabbi Asiwould bloadobjects bon their shoulders and enter, loadobjects bon their shoulders and exit. They said: If Rabbi Yoḥa happenedto come btovisit bus, would we not loadobjects bon our shoulders before him? /b,The Gemara relates with regard to bYosef who cherishes Shabbat: There was a gentile in his neighborhood whose property was extremely plentiful. The astrologers said tothe gentile with regard to ball his property: Yosef who cherishes Shabbat will consume it.The gentile bwent and sold all of his property,and with the money he received bhe bought a pearl,and he bplaced it in his hat. When he was crossing a riverin ba ferry, the wind blewhis hat band cast it into the water,and ba fish swallowed it.The fish bwascaught and bremovedfrom the water and bit was broughtto shore adjacent to bnightfall on Shabbat eve.The fishermen bsaid: Who buysfish at a time blike this?The townspeople bsaid tothe fishermen: bGo bring it to Yosef who cherishes Shabbat, as he regularly purchasesdelicacies in deference to Shabbat. bThey brought it to himand bhe purchased it. He rippedthe fish open and bfound a pearl inside it. He sold it for thirteen vessels filled with golden dinars( iTosafot /i). bThis elderly manwho bencountered him and said: One who lendsto bShabbat, Shabbat repays him. /b, bRabbiYehuda HaNasi braised a dilemma before Rabbi Yishmael, son of Rabbi Yosei:With regard to bthe wealthy of Eretz Yisrael, by whatvirtue bdo they merittheir wealth? He bsaid to him: Because they tithe, as it is stated: “A tithe you shall tithe [ iasser te’asser /i]from all the crops of your seed that come out of the field each year” (Deuteronomy 14:22). The Sages interpreted this homiletically: bTake a tithe [ iasser /i] so that you will become wealthy [ ititasher /i].He asked: With regard to bthe wealthy of Babylonia,who are not obligated to tithe, bby whatvirtue bdo they merittheir wealth? He bsaid to him: Because they honor the Torahand the Sages in Babylonia.,With regard to bthe wealthy of other countries,where there are no Sages, bby whatvirtue bdo they merittheir wealth? He bsaid to him: Because they honor Shabbat, as Rabbi Ḥiyya bar Abba said: One time I was hosted atthe home of ba homeowner in Laodicea andthey bbrought before him a table of goldthat was so heavy it required bsixteen people to carry it, andthere were bsixteen chains of silver attached to it, andthere were bbowls and cups and pitchers and flasks attached to it, andthere were ball sorts of food, and delicacies, and fragrant spices on it. And when they placed itthere btheywould bsay: “The earth and all that fills it is God’s,the world and all that inhabit it” (Psalms 24:1). bAnd when they removed it theywould bsay: “The heavens are God’s heavens, but the earth He gave to mankind”(Psalms 115:16). bI said to him: My son, what did youdo to bmerit this? He said to me: I was a slaughterer, andwhen I would come across parts bfrom every animalthat I slaughtered that was bfine, I would say: This will be for Shabbat. I said to him: Happy are you that you meritedthis, band blessed is God, Who has afforded you this merit. /b,The Roman bemperor said to Rabbi Yehoshua ben Ḥaya: Why does the fragrance of a cooked Shabbat dish diffuse?He bsaid to him: We have a certain spice called dill [ ishevet /i], which we place inthe cooked dishes band its fragrance diffuses.The emperor bsaid to him: Give ussome bof it.He bsaid to him: For anyone who observes Shabbat,the spice bis effective, and for one who does not observe Shabbat, it is not effective. /b, bThe Exilarch said to Rav Hamnuna: Whatis the meaning of that bwhich is written, “The holy one of God is honored”(Isaiah 58:13)? Rav Hamnuna bsaid to him: That is Yom Kippur, when there is no eating or drinking,and so the bTorah said: Honor it with a clean garment.And with regard to that which is stated about Shabbat, b“And you shall honor it,” Rav said: Tohonor Shabbat, bmakethe Shabbat feast bearlierthan on other days, in order to show that one delights in eating it. bAnd Shmuel said: Tohonor Shabbat, bmakethe Shabbat feast blater,so that one’s appetite will be greater. bThe sons of Rav Pappa bar Abba said to Rav Pappa:People blike us, for whom meat and wine is foundon our table bevery day, in whatmanner bcan we change iton Shabbat? He bsaid to them: If you are accustomed toeating your meal bearly, make it lateron Shabbat; bif you are accustomed to making it late, make it earlieron Shabbat. This difference will underscore the uniqueness of Shabbat. The Gemara relates: bIn the summer, Rav Sheshet would seat the Sageswho attended his lecture in a place bwhere the sun would reach; in the winter, he would seat the Sagesin a place bwhere the shade would reach.He did this bsothat bthey would stand quicklyafter the lecture ended and not engage in discussion, which would detract from the time devoted to delighting in Shabbat. bRabbi Zeira /b
19. Pseudo Clementine Literature, Homilies, 8.17 (3rd cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
abaye Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 51
akiva, rabbi Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 51
aqedah Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 235
calendar, greek Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 26
calendar, jewish lunar Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 26
calendar, mesopotamian Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 26
calendar, pentecontad Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 26
catena(e) Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 239
chrysippus Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 111
church, typology phares zara Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 237
cosmos Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 111
covenant Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 100, 124, 125
diodore, phares and zara Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 236
election, church from gentiles Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 238
enoch Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 237
ethiopia / ethiopians Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 111
flood Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 100, 124, 125
glossing, scholastic contexts Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 255
greek influence Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 26
kosmos Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 111
lewy h. and j. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 26
luminaries Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 100
new year days Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 26
noachide laws, noetic fire, stoic concept of Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 111
noah, birds Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 255
noah Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 124, 125
noahide laws Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 51
non-literal interpretation, name-interpretation, onomastic Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 236
non-literal interpretation, typology Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 236
offerings, sacrifices Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 124, 125
pagan Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 51
prayer Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 51
roman-jewish relations Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 51
shimon ben lakish, rabbi Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 51
sibyl Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 111
sibylline, terminology Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 111
sin Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 124
stoic / stoicism, influence on the sibyl / sibylline oracles Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 111
temple, destruction of Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 51
temple Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 125
tetragrammaton Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 124
tinneus rufus Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 51
underworld Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 51
universal conflagration, stoic doctrine of' Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 111
zoroastrianism Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 111
– non-jewish participation in Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 51