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Tiresias: The Ancient Mediterranean Religions Source Database



6290
Hebrew Bible, Job, 3.23


לְגֶבֶר אֲשֶׁר־דַּרְכּוֹ נִסְתָּרָה וַיָּסֶךְ אֱלוֹהַּ בַּעֲדוֹ׃To a man whose way is hid, And whom God hath hedged in?


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

8 results
1. Septuagint, Tobit, 3.6, 11.14-11.16 (10th cent. BCE - 2nd cent. BCE)

3.6. And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me. 11.14. Then he saw his son and embraced him, and he wept and said, "Blessed art thou, O God, and blessed is thy name for ever, and blessed are all thy holy angels. 11.15. For thou hast afflicted me, but thou hast had mercy upon me; here I see my son Tobias!" And his son went in rejoicing, and he reported to his father the great things that had happened to him in Media. 11.16. Then Tobit went out to meet his daughter-in-law at the gate of Nineveh, rejoicing and praising God. Those who saw him as he went were amazed because he could see.
2. Hebrew Bible, Job, 1, 2, 3, 3.1, 3.3, 3.4, 3.5, 3.6, 3.8, 3.9, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.24, 3.25, 3.26, 4, 5, 6, 7, 7.5, 7.7, 8, 9, 9.28, 10, 10.18, 10.19, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 20.22, 21, 23, 24, 26, 27, 27.1, 27.2, 27.3, 27.4, 27.5, 27.6, 27.9, 27.10, 27.18, 28, 29, 29.1, 29.9, 29.10, 29.11, 29.12, 29.13, 29.14, 29.15, 29.16, 29.17, 30, 31, 32, 33, 34, 35, 36, 37, 38, 38.1-42.6, 39, 40, 41, 42.1, 42.2, 42.3, 42.4, 42.5, 42.6, 42.12, 42.13, 42.14, 42.15, 42.16, 42.17 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, Psalms, 10.1, 22.1, 74.1, 141.8 (9th cent. BCE - 3rd cent. BCE)

10.1. ודכה [יִדְכֶּה] יָשֹׁחַ וְנָפַל בַּעֲצוּמָיו חלכאים [חֵיל] [כָּאִים׃] 10.1. לָמָה יְהוָה תַּעֲמֹד בְּרָחוֹק תַּעְלִים לְעִתּוֹת בַּצָּרָה׃ 22.1. לַמְנַצֵּחַ עַל־אַיֶּלֶת הַשַּׁחַר מִזְמוֹר לְדָוִד׃ 22.1. כִּי־אַתָּה גֹחִי מִבָּטֶן מַבְטִיחִי עַל־שְׁדֵי אִמִּי׃ 74.1. מַשְׂכִּיל לְאָסָף לָמָה אֱלֹהִים זָנַחְתָּ לָנֶצַח יֶעְשַׁן אַפְּךָ בְּצֹאן מַרְעִיתֶךָ׃ 74.1. עַד־מָתַי אֱלֹהִים יְחָרֶף צָר יְנָאֵץ אוֹיֵב שִׁמְךָ לָנֶצַח׃ 141.8. כִּי אֵלֶיךָ יְהֹוִה אֲדֹנָי עֵינָי בְּכָה חָסִיתִי אַל־תְּעַר נַפְשִׁי׃ 10.1. Why standest Thou afar off, O LORD? Why hidest Thou Thyself in times of trouble?" 22.1. For the Leader; upon Aijeleth ha-Shahar. A Psalm of David." 74.1. Maschil of Asaph. Why, O God, hast Thou cast us off for ever? Why doth Thine anger smoke against the flock of Thy pasture?" 141.8. For mine eyes are unto Thee, O GOD the Lord; In Thee have I taken refuge, O pour not out my soul."
4. Hebrew Bible, Habakkuk, 1.13 (8th cent. BCE - 6th cent. BCE)

1.13. טְהוֹר עֵינַיִם מֵרְאוֹת רָע וְהַבִּיט אֶל־עָמָל לֹא תוּכָל לָמָּה תַבִּיט בּוֹגְדִים תַּחֲרִישׁ בְּבַלַּע רָשָׁע צַדִּיק מִמֶּנּוּ׃ 1.13. Thou that art of eyes too pure to behold evil, And that canst not look on mischief, Wherefore lookest Thou, when they deal treacherously, And holdest Thy peace, when the wicked swalloweth up The man that is more righteous than he;"
5. Hebrew Bible, Jeremiah, 20.14-20.18 (8th cent. BCE - 5th cent. BCE)

20.14. אָרוּר הַיּוֹם אֲשֶׁר יֻלַּדְתִּי בּוֹ יוֹם אֲשֶׁר־יְלָדַתְנִי אִמִּי אַל־יְהִי בָרוּךְ׃ 20.15. אָרוּר הָאִישׁ אֲשֶׁר בִּשַּׂר אֶת־אָבִי לֵאמֹר יֻלַּד־לְךָ בֵּן זָכָר שַׂמֵּחַ שִׂמֳּחָהוּ׃ 20.17. אֲשֶׁר לֹא־מוֹתְתַנִי מֵרָחֶם וַתְּהִי־לִי אִמִּי קִבְרִי וְרַחְמָה הֲרַת עוֹלָם׃ 20.18. לָמָּה זֶּה מֵרֶחֶם יָצָאתִי לִרְאוֹת עָמָל וְיָגוֹן וַיִּכְלוּ בְּבֹשֶׁת יָמָי׃ 20.14. Cursed be the day Wherein I was born; The day wherein my mother bore me, Let it not be blessed." 20.15. Cursed be the man who brought tidings To my father, saying: ‘A man-child is born unto thee’; Making him very glad." 20.17. Because He slew me not from the womb; And so my mother would have been my grave, And her womb always great." 20.18. Wherefore came I forth out of the womb To see labour and sorrow, That my days should be consumed in shame?"
6. Hebrew Bible, Lamentations, 1.1-1.11, 1.14, 1.16, 5.20 (8th cent. BCE - 5th cent. BCE)

1.1. יָדוֹ פָּרַשׂ צָר עַל כָּל־מַחֲמַדֶּיהָ כִּי־רָאֲתָה גוֹיִם בָּאוּ מִקְדָּשָׁהּ אֲשֶׁר צִוִּיתָה לֹא־יָבֹאוּ בַקָּהָל לָךְ׃ 1.1. אֵיכָה יָשְׁבָה בָדָד הָעִיר רַבָּתִי עָם הָיְתָה כְּאַלְמָנָה רַּבָּתִי בַגּוֹיִם שָׂרָתִי בַּמְּדִינוֹת הָיְתָה לָמַס׃ 1.2. רְאֵה יְהוָה כִּי־צַר־לִי מֵעַי חֳמַרְמָרוּ נֶהְפַּךְ לִבִּי בְּקִרְבִּי כִּי מָרוֹ מָרִיתִי מִחוּץ שִׁכְּלָה־חֶרֶב בַּבַּיִת כַּמָּוֶת׃ 1.2. בָּכוֹ תִבְכֶּה בַּלַּיְלָה וְדִמְעָתָהּ עַל לֶחֱיָהּ אֵין־לָהּ מְנַחֵם מִכָּל־אֹהֲבֶיהָ כָּל־רֵעֶיהָ בָּגְדוּ בָהּ הָיוּ לָהּ לְאֹיְבִים׃ 1.3. גָּלְתָה יְהוּדָה מֵעֹנִי וּמֵרֹב עֲבֹדָה הִיא יָשְׁבָה בַגּוֹיִם לֹא מָצְאָה מָנוֹחַ כָּל־רֹדְפֶיהָ הִשִּׂיגוּהָ בֵּין הַמְּצָרִים׃ 1.4. דַּרְכֵי צִיּוֹן אֲבֵלוֹת מִבְּלִי בָּאֵי מוֹעֵד כָּל־שְׁעָרֶיהָ שׁוֹמֵמִין כֹּהֲנֶיהָ נֶאֱנָחִים בְּתוּלֹתֶיהָ נּוּגוֹת וְהִיא מַר־לָהּ׃ 1.5. הָיוּ צָרֶיהָ לְרֹאשׁ אֹיְבֶיהָ שָׁלוּ כִּי־יְהוָה הוֹגָהּ עַל רֹב־פְּשָׁעֶיהָ עוֹלָלֶיהָ הָלְכוּ שְׁבִי לִפְנֵי־צָר׃ 1.6. וַיֵּצֵא מן־בת־[מִבַּת־] צִיּוֹן כָּל־הֲדָרָהּ הָיוּ שָׂרֶיהָ כְּאַיָּלִים לֹא־מָצְאוּ מִרְעֶה וַיֵּלְכוּ בְלֹא־כֹחַ לִפְנֵי רוֹדֵף׃ 1.7. זָכְרָה יְרוּשָׁלִַם יְמֵי עָנְיָהּ וּמְרוּדֶיהָ כֹּל מַחֲמֻדֶיהָ אֲשֶׁר הָיוּ מִימֵי קֶדֶם בִּנְפֹל עַמָּהּ בְּיַד־צָר וְאֵין עוֹזֵר לָהּ רָאוּהָ צָרִים שָׂחֲקוּ עַל מִשְׁבַּתֶּהָ׃ 1.8. חֵטְא חָטְאָה יְרוּשָׁלִַם עַל־כֵּן לְנִידָה הָיָתָה כָּל־מְכַבְּדֶיהָ הִזִּילוּהָ כִּי־רָאוּ עֶרְוָתָהּ גַּם־הִיא נֶאֶנְחָה וַתָּשָׁב אָחוֹר׃ 1.9. טֻמְאָתָהּ בְּשׁוּלֶיהָ לֹא זָכְרָה אַחֲרִיתָהּ וַתֵּרֶד פְּלָאִים אֵין מְנַחֵם לָהּ רְאֵה יְהוָה אֶת־עָנְיִי כִּי הִגְדִּיל אוֹיֵב׃ 1.11. כָּל־עַמָּהּ נֶאֱנָחִים מְבַקְּשִׁים לֶחֶם נָתְנוּ מחמודיהם [מַחֲמַדֵּיהֶם] בְּאֹכֶל לְהָשִׁיב נָפֶשׁ רְאֵה יְהוָה וְהַבִּיטָה כִּי הָיִיתִי זוֹלֵלָה׃ 1.14. נִשְׂקַד עֹל פְּשָׁעַי בְּיָדוֹ יִשְׂתָּרְגוּ עָלוּ עַל־צַוָּארִי הִכְשִׁיל כֹּחִי נְתָנַנִי אֲדֹנָי בִּידֵי לֹא־אוּכַל קוּם׃ 1.16. עַל־אֵלֶּה אֲנִי בוֹכִיָּה עֵינִי עֵינִי יֹרְדָה מַּיִם כִּי־רָחַק מִמֶּנִּי מְנַחֵם מֵשִׁיב נַפְשִׁי הָיוּ בָנַי שׁוֹמֵמִים כִּי גָבַר אוֹיֵב׃ 1.1. O how has the city that was once so populous remained lonely! She has become like a widow! She that was great among the nations, a princess among the provinces, has become tributary. 1.2. She weeps, yea, she weeps in the night, and her tears are on her cheek; she has no comforter among all her lovers; all her friends have betrayed her; they have become her enemies." 1.3. Judah went into exile because of affliction and great servitude; she settled among the nations, [and] found no rest; all her pursuers overtook her between the boundaries." 1.4. The roads of Zion are mournful because no one comes to the appointed season; all her gates are desolate, her priests moan; her maidens grieve while she herself suffers bitterly." 1.5. Her adversaries have become the head, her enemies are at ease; for the Lord has afflicted her because of the multitude of her sins; her young children went into captivity before the enemy. (PAUSE FOR REFLECTIONS)" 1.6. And gone is from the daughter of Zion all her splendor; her princes were like harts who did not find pasture and they departed without strength before [their] pursuer." 1.7. Jerusalem recalls the days of her poverty and her miseries, [and] all her precious things that were from days of old; when her people fell into the hand of the adversary, and there was none to help her; the enemies gazed, gloating on her desolation. " 1.8. Jerusalem sinned grievously, therefore she became a wanderer; all who honored her despised her, for they have seen her shame; moreover, she herself sighed and turned away." 1.9. Her uncleanliness is in her skirts, she was not mindful of her end, and she fell astonishingly with none to comfort her. 'Behold, O Lord, my affliction, for the enemy has magnified himself.' \t" 1.10. The adversary stretched forth his hand upon all her precious things, for she saw nations enter her Sanctuary, whom You did command not to enter into Your assembly. \t" 1.11. All her people are sighing [as] they search for bread; they gave away their treasures for food to revive the soul; see, O Lord, and behold, how I have become worthless. " 1.14. The yoke of my transgressions was marked in His hand, they have become interwoven; they have come upon my neck and caused my strength to fail; the Lord delivered me into the hands of those I could not withstand." 1.16. For these things I weep; my eye, yea my eye, sheds tears, for the comforter to restore my soul is removed from me; my children are desolate, for the enemy has prevailed." 5.20. Wherefore dost Thou forget us for ever, And forsake us so long time?"
7. Septuagint, Tobit, 3.6, 11.14-11.16 (4th cent. BCE - 2nd cent. BCE)

3.6. And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me. 11.14. Then he saw his son and embraced him, and he wept and said, "Blessed art thou, O God, and blessed is thy name for ever, and blessed are all thy holy angels. 11.15. For thou hast afflicted me, but thou hast had mercy upon me; here I see my son Tobias!" And his son went in rejoicing, and he reported to his father the great things that had happened to him in Media. 11.16. Then Tobit went out to meet his daughter-in-law at the gate of Nineveh, rejoicing and praising God. Those who saw him as he went were amazed because he could see.
8. Josephus Flavius, Jewish War, 3.362-3.382 (1st cent. CE - 1st cent. CE)

3.362. when he said thus to them:—“O my friends, why are we so earnest to kill ourselves? and why do we set our soul and body, which are such dear companions, at such variance? 3.363. Can anyone pretend that I am not the man I was formerly? Nay, the Romans are sensible how that matter stands well enough. It is a brave thing to die in war; but so that it be according to the law of war, by the hand of conquerors. 3.364. If, therefore, I avoid death from the sword of the Romans, I am truly worthy to be killed by my own sword, and my own hand; but if they admit of mercy, and would spare their enemy, how much more ought we to have mercy upon ourselves, and to spare ourselves? For it is certainly a foolish thing to do that to ourselves which we quarrel with them for doing to us. 3.365. I confess freely that it is a brave thing to die for liberty; but still so that it be in war, and done by those who take that liberty from us; but in the present case our enemies do neither meet us in battle, nor do they kill us. Now, he is equally a coward who will not die when he is obliged to die, and he who will die when he is not obliged so to do. 3.366. What are we afraid of, when we will not go up to the Romans? Is it death? 3.367. If so, what we are afraid of, when we but suspect our enemies will inflict it on us, shall we inflict it on ourselves for certain? But it may be said we must be slaves. 3.368. And are we then in a clear state of liberty at present? It may also be said that it is a manly act for one to kill himself. No, certainly, but a most unmanly one; as I should esteem that pilot to be an arrant coward, who, out of fear of a storm, should sink his ship of his own accord. 3.369. Now, self-murder is a crime most remote from the common nature of all animals, and an instance of impiety against God our Creator; 3.371. And do not you think that God is very angry when a man does injury to what he hath bestowed on him? For from him it is that we have received our being, and we ought to leave it to his disposal to take that being away from us. 3.372. The bodies of all men are indeed mortal, and are created out of corruptible matter; but the soul is ever immortal, and is a portion of the divinity that inhabits our bodies. Besides, if anyone destroys or abuses a depositum he hath received from a mere man, he is esteemed a wicked and perfidious person; but then if anyone cast out of his body this Divine depositum, can we imagine that he who is thereby affronted does not know of it. 3.373. Moreover, our law justly ordains that slaves which run away from their masters shall be punished, though the masters they run away from may have been wicked masters to them. And shall we endeavor to run away from God, who is the best of all masters, and not think ourselves highly guilty of impiety? 3.374. Do not you know that those who depart out of this life, according to the law of nature, and pay that debt which was received from God, when he that lent it us is pleased to require it back again, enjoy eternal fame? that their houses and their posterity are sure, that their souls are pure and obedient, and obtain a most holy place in heaven, from whence, in the revolution of ages, they are again sent into pure bodies; 3.375. while the souls of those whose hands have acted madly against themselves are received by the darkest place in Hades, and while God, who is their Father, punishes those that offend against either of them in their posterity? 3.376. for which reason God hates such doings, and the crime is punished by our most wise legislator. 3.377. Accordingly, our laws determine that the bodies of such as kill themselves should be exposed till the sun be set, without burial, although at the same time it be allowed by them to be lawful to bury our enemies [sooner]. 3.378. The laws of other nations also enjoin such men’s hands to be cut off when they are dead, which had been made use of in destroying themselves when alive, while they reckoned that as the body is alien from the soul, so is the hand alien from the body. 3.379. It is therefore, my friends, a right thing to reason justly, and not add to the calamities which men bring upon us impiety towards our Creator. 3.381. For my part, I will not run over to our enemies’ quarters, in order to be a traitor to myself; for certainly I should then be much more foolish than those that deserted to the enemy, since they did it in order to save themselves, and I should do it for destruction, for my own destruction. 3.382. However, I heartily wish the Romans may prove treacherous in this matter; for if, after their offer of their right hand for security, I be slain by them, I shall die cheerfully, and carry away with me the sense of their perfidiousness, as a consolation greater than victory itself.”


Subjects of this text:

subject book bibliographic info
afterlife Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 255
biblical interpretation Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 255
bildungsroman, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 101
bildungsroman, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 101
body, bodies Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 255
body Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 330
boundary Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 330
darkness Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 84
david, king Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 255
death, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 84
death, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 101
debate Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 83
disease Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 330
drama Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 83, 84, 85
elihu Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 83
faith, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 85, 101
faithfulness, fidelity to the law, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 101
fence Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 330
innocent suffering of the just man, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 101
invocation of death, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 84, 101
jeremiah, confession of Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 84
jeremiah Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 63
job, book of, author Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 83, 84
job, book of, epilogue Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 83
job, book of, legend, ancient Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 83
job, book of, prologue Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 83
job, friends Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 83
job, story Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 83, 84
job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 84; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 330
job i Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 83
job ii (rebellious) Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 83
jotapata Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 255
lament tradition Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 63
lamentation, protest, rebellion Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 83, 84, 101
lamentations Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 63
life Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 330
linafelt, t. Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 63
literary genres, legend Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 83
literary genres, tragedy Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 84
military discourse Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 255
misfortune, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 84, 101
misfortune Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 101
pain, suffering, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 83, 84, 85, 101
pain, suffering, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 101
patience, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 83, 84
patriotism Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 255
pentateuch Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 255
prayer, supplication, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 101
prayer, supplication, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 101
retribution, traditional doctrine Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 83, 84
righteousness, rectitude, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 83, 84
rûaḥ' Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 330
scripture, israels, before Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 63
scripture, lament tradition Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 63
sheol Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 84, 101
sick Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 330
sin, disobedience Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 101
skin disease Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 330
sleep Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 255
speeches Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 255
suicide Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 255
theology Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 255
tobit, story Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 101
trials, provocations, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 83, 84
tribulation Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 101
wisdom, traditional Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 84
yhwh, in job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 83, 84, 85, 101
yhwh, in tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 101
zion, mother Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 63
zophar Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 83