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Tiresias: The Ancient Mediterranean Religions Source Database



6290
Hebrew Bible, Job, 40.25-41.26


תִּמְשֹׁךְ לִוְיָתָן בְּחַכָּה וּבְחֶבֶל תַּשְׁקִיעַ לְשֹׁנוֹ׃Canst thou draw out leviathan with a fish-hook? Or press down his tongue with a cord?


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

9 results
1. Hebrew Bible, Song of Songs, 8.13 (9th cent. BCE - 3rd cent. BCE)

8.13. הַיוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִינִי׃ 8.13. Thou that dwellest in the gardens, The companions hearken for thy voice: ‘Cause me to hear it.’
2. Hebrew Bible, Exodus, 7.9-7.12 (9th cent. BCE - 3rd cent. BCE)

7.9. כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר תְּנוּ לָכֶם מוֹפֵת וְאָמַרְתָּ אֶל־אַהֲרֹן קַח אֶת־מַטְּךָ וְהַשְׁלֵךְ לִפְנֵי־פַרְעֹה יְהִי לְתַנִּין׃ 7.11. וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃ 7.12. וַיַּשְׁלִיכוּ אִישׁ מַטֵּהוּ וַיִּהְיוּ לְתַנִּינִם וַיִּבְלַע מַטֵּה־אַהֲרֹן אֶת־מַטֹּתָם׃ 7.9. ’When Pharaoh shall speak unto you, saying: Show a wonder for you; then thou shalt say unto Aaron: Take thy rod, and cast it down before Pharaoh, that it become a serpent.’" 7.10. And Moses and Aaron went in unto Pharaoh, and they did so, as the LORD had commanded; and Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent." 7.11. Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts." 7.12. For they cast down every man his rod, and they became serpents; but Aaron’s rod swallowed up their rods."
3. Hebrew Bible, Job, 7.12, 40.19, 40.23-40.24, 41.23 (9th cent. BCE - 3rd cent. BCE)

7.12. הֲ‍יָם־אָנִי אִם־תַּנִּין כִּי־תָשִׂים עָלַי מִשְׁמָר׃ 40.19. הוּא רֵאשִׁית דַּרְכֵי־אֵל הָעֹשׂוֹ יַגֵּשׁ חַרְבּוֹ׃ 40.23. הֵן יַעֲשֹׁק נָהָר לֹא יַחְפּוֹז יִבְטַח כִּי־יָגִיחַ יַרְדֵּן אֶל־פִּיהוּ׃ 40.24. בְּעֵינָיו יִקָּחֶנּוּ בְּמוֹקְשִׁים יִנְקָב־אָף׃ 41.23. יַרְתִּיחַ כַּסִּיר מְצוּלָה יָם יָשִׂים כַּמֶּרְקָחָה׃ 7.12. Am I a sea, or a sea-monster, That Thou settest a watch over me?" 40.19. He is the beginning of the ways of God; He only that made him can make His sword to approach unto him." 40.23. Behold, if a river overflow, he trembleth not; He is confident, though the Jordan rush forth to his mouth." 40.24. Shall any take him by his eyes, Or pierce through his nose with a snare?" 41.23. He maketh the deep to boil like a pot; He maketh the sea like a seething mixture."
4. Hebrew Bible, Psalms, 24.2, 73.13-73.14, 74.13-74.14, 103.26, 104.26 (9th cent. BCE - 3rd cent. BCE)

24.2. כִּי־הוּא עַל־יַמִּים יְסָדָהּ וְעַל־נְהָרוֹת יְכוֹנְנֶהָ׃ 73.13. אַךְ־רִיק זִכִּיתִי לְבָבִי וָאֶרְחַץ בְּנִקָּיוֹן כַּפָּי׃ 73.14. וָאֱהִי נָגוּעַ כָּל־הַיּוֹם וְתוֹכַחְתִּי לַבְּקָרִים׃ 74.13. אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל־הַמָּיִם׃ 74.14. אַתָּה רִצַּצְתָּ רָאשֵׁי לִוְיָתָן תִּתְּנֶנּוּ מַאֲכָל לְעָם לְצִיִּים׃ 104.26. שָׁם אֳנִיּוֹת יְהַלֵּכוּן לִוְיָתָן זֶה־יָצַרְתָּ לְשַׂחֶק־בּוֹ׃ 24.2. For He hath founded it upon the seas, and established it upon the floods." 73.13. Surely in vain have I cleansed my heart, And washed my hands in innocency;" 73.14. For all the day have I been plagued, And my chastisement came every morning." 74.13. Thou didst break the sea in pieces by Thy strength; Thou didst shatter the heads of the sea-monsters in the waters." 74.14. Thou didst crush the heads of leviathan, Thou gavest him to be food to the folk inhabiting the wilderness." 104.26. There go the ships; There is leviathan, whom Thou hast formed to sport therein."
5. Hebrew Bible, 2 Kings, 6.23 (8th cent. BCE - 5th cent. BCE)

6.23. וַיִּכְרֶה לָהֶם כֵּרָה גְדוֹלָה וַיֹּאכְלוּ וַיִּשְׁתּוּ וַיְשַׁלְּחֵם וַיֵּלְכוּ אֶל־אֲדֹנֵיהֶם וְלֹא־יָסְפוּ עוֹד גְּדוּדֵי אֲרָם לָבוֹא בְּאֶרֶץ יִשְׂרָאֵל׃ 6.23. And he prepared great provision for them; and when they had eaten and drunk, he sent them away, and they went to their master. And the bands of Aram came no more into the land of Israel."
6. Hebrew Bible, Isaiah, 27.1 (8th cent. BCE - 5th cent. BCE)

27.1. כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃ 27.1. בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃ 27.1. In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea."
7. New Testament, Apocalypse, 12.3-12.4, 12.7, 12.9, 12.13, 12.16-12.18, 13.2, 13.4, 13.11, 16.13, 17.3, 20.2 (1st cent. CE - 1st cent. CE)

12.3. Another sign was seen in heaven. Behold, a great red dragon, having seven heads and ten horns, and on his heads seven crowns. 12.4. His tail drew one third of the stars of the sky, and threw them to the earth. The dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. 12.7. There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war. 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. 12.13. When the dragon saw that he was thrown down to the earth, he persecuted the woman who gave birth to the male child. 12.16. The earth helped the woman, and the earth opened its mouth and swallowed up the river which the dragon spewed out of his mouth. 12.17. The dragon grew angry with the woman, and went away to make war with the rest of her seed, who keep God's commandments and hold Jesus' testimony. 13.2. The beast which I saw was like a leopard, and his feet were like those of a bear, and his mouth like the mouth of a lion. The dragon gave him his power, his throne, and great authority. 13.4. They worshiped the dragon, because he gave his authority to the beast, and they worshiped the beast, saying, "Who is like the beast? Who is able to make war with him? 13.11. I saw another beast coming up out of the earth. He had two horns like a lamb, and he spoke like a dragon. 16.13. I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, something like frogs; 17.3. He carried me away in the Spirit into a wilderness. I saw a woman sitting on a scarlet-colored animal, full of blasphemous names, having seven heads and ten horns. 20.2. He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand years
8. New Testament, Romans, 6.3-6.4 (1st cent. CE - 1st cent. CE)

6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life.
9. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)

74b. בר אמוראי לאתויה ורגש ובעי לשמטיה לאטמיה ושדא זיקא דחלא ונחת נפק בת קלא אמר לן מאי אית לכו בהדי קרטליתא דדביתהו דר"ח בן דוסא דעתידה דשדיא תכלתא בה לצדיקי לעלמא דאתי,רב יהודה הינדוא משתעי זימנא חדא הוה אזלינן בספינתא וחזינן ההוא אבן טבא דהוה הדיר לה תנינא נחית בר אמוראי לאתויה אתא תנינא קא בעי למבלע לה לספינתא אתא פישקנצא פסקיה לרישיה אתהפיכו מיא והוו דמא אתא תנינא חבריה שקליה ותליה ליה וחיה הדר אתא קא בעי בלעא לספינתא הדר אתא ציפרא פסקיה לרישיה שקלוה לההיא אבן טבא שדיוה לספינתא הוה הני ציפרי מליחי בהדן אותבינהו עלייהו שקלוה ופרחו להו בהדה,תנו רבנן מעשה ברבי אליעזר ורבי יהושע שהיו באין בספינה והיה ר"א ישן ור' יהושע נעור נזדעזע ר' יהושע וננער ר"א אמר לו מה זה יהושע מפני מה נזדעזעת אמר לו מאור גדול ראיתי בים אמר לו שמא עיניו של לויתן ראית דכתיב (איוב מא, י) עיניו כעפעפי שחר,אמר רב אשי אמר לי הונא בר נתן זימנא חדא הוה קא אזלינן במדברא והואי אטמא דבשרא בהדן פתחנא ונקרינא ואנחנא אעשבי אדמייתינן ציבי חלם אטמא וטוינן כי הדרן לבתר תריסר ירחי שתא חזינהו להנהו גומרי דהוו קא מלחשי כי אתאי לקמיה דאמימר אמר לי ההוא עישבא סמתרי הוה הנהו גומרי דריתמא הוו,(בראשית א, כא) ויברא אלהים את התנינים הגדולים הכא תרגימו ארזילי דימא ר' יוחנן אמר זה לויתן נחש בריח ולויתן נחש עקלתון שנאמר (ישעיהו כז, א) ביום ההוא יפקוד ה' בחרבו הקשה וגו':,(סימן כל שעה ירדן): אמר רב יהודה אמר רב כל מה שברא הקב"ה בעולמו זכר ונקבה בראם אף לויתן נחש בריח ולויתן נחש עקלתון זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס את הזכר והרג הנקבה ומלחה לצדיקים לעתיד לבא שנאמר (ישעיהו כז, א) והרג את התנין אשר בים,ואף בהמות בהררי אלף זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס הזכר וצינן הנקבה ושמרה לצדיקים לעתיד לבא שנאמר (איוב מ, טז) הנה נא כחו במתניו זה זכר ואונו בשרירי בטנו זו נקבה,התם נמי ליסרסיה לזכר וליצננה לנקבה דגים פריצי וליעביד איפכא איבעית אימא נקבה מליחא מעלי איבעית אימא כיון דכתיב (תהלים קד, כו) לויתן זה יצרת לשחק בו בהדי נקבה לאו אורח ארעא הכא נמי לימלחה לנקבה כוורא מליחא מעלי בשרא מליחא לא מעלי,ואמר רב יהודה אמר רב בשעה שביקש הקב"ה לבראות את העולם אמר לו לשר של ים פתח פיך ובלע כל מימות שבעולם אמר לפניו רבש"ע די שאעמוד בשלי מיד בעט בו והרגו שנאמר (איוב כו, יב) בכחו רגע הים ובתבונתו מחץ רהב,אמר ר' יצחק ש"מ שרו של ים רהב שמו ואלמלא מים מכסין אותו אין כל בריה יכולה לעמוד בריחו שנאמר (ישעיהו יא, ט) לא ירעו ולא ישחיתו בכל הר קדשי וגו' כמים לים מכסים אל תקרי לים מכסים אלא לשרה של ים מכסים,ואמר רב יהודה אמר רב ירדן יוצא ממערת פמייס תניא נמי הכי ירדן יוצא ממערת פמייס ומהלך בימה של סיבכי ובימה של טבריא ומתגלגל ויורד לים הגדול ומתגלגל ויורד עד שמגיע לפיו של לויתן שנאמר (איוב מ, כג) יבטח כי יגיח ירדן אל פיהו מתקיף לה רבא בר עולא האי בבהמות בהררי אלף כתיב אלא אמר רבא בר עולא אימתי בהמות בהררי אלף בטוחות בזמן שמגיח ירדן בפיו של לויתן,(סימן ימים גבריאל רעב) כי אתא רב דימי א"ר יוחנן מאי דכתיב (תהלים כד, ב) כי הוא על ימים יסדה ועל נהרות יכוננה אלו שבעה ימים וארבעה נהרות שמקיפין את ארץ ישראל ואלו הן שבעה ימים ימה של טבריא וימה של סדום וימה של חילת וימה של חילתא וימה של סיבכי וים אספמיא וים הגדול ואלו הן ארבעה נהרות ירדן וירמוך וקירומיון ופיגה,כי אתא רב דימי א"ר יונתן עתיד גבריאל לעשות 74b. i.e., ba diver [ ibar amoraei /i]went into the water bto bringup this chest, bandthe fish bbecame angry and sought to sever his thigh, butthe diver bthrewupon it ba flask of vinegar and they descendedand swam away. bA Divine Voice emergedand bsaid to us: Whatright bdo you have totouch bthe crate of the wife of Rabbi Ḥanina ben Dosa, as she is destined to insert sky-bluewool bin it tobe used in the ritual fringes of bthe righteous in the World-to-Come? /b, bRav Yehuda from India relates: Once we were traveling in a ship and we saw a certain precious stone that was encircled by a snake. A diver descended to bring itup, and the bsnake came and sought to swallow the ship. A raven cameand bcut off its head,and bthe water turned into blooddue to the enormousness of the snake. bAnother snake came, tookthe precious stone, band hung iton the dead snake, band it recovered. It returnedand again bsought to swallow the ship,and yet again ba bird came and cut off its head, took that precious stone,and bthrew it onto the ship. We had with us these salted birds; we placedthe stone bon them,and bthey tookthe stone band flew away with it. /b,§ Apropos the stories of large sea creatures, the Gemara discusses the large sea creatures mentioned in the Bible. bThe Sages taught:There was ban incident involving Rabbi Eliezer and Rabbi Yehoshua, who were traveling on a ship, and Rabbi Eliezer was sleeping and Rabbi Yehoshua was awake. Rabbi Yehoshua trembled, and Rabbi Eliezer awoke.Rabbi Eliezer bsaid to him: What is this, Yehoshua; for whatreason bdid you tremble?Rabbi Yehoshua bsaid to him: I saw a great light in the sea.Rabbi Eliezer bsaid to him: Perhaps you saw the eyes of the leviathan, as it is written: “And his eyes are like the eyelids of the morning”(Job 41:10)., bRav Ashi said: Huna bar Natan said to me: Once we were traveling in the desert, and we had a thigh of meat with us. We cut openthe thigh band toreoff the sciatic nerve and the forbidden fat band put it on the grass. Bythe time bthat we brought wood, the thigh had repaireditself, band we roasted it. When we returnedto that place bafter twelve monthsof bthe yearhad passed, bwe saw that those coals were still glowing. When I came before Ameimar, he said to me: That grass was a drug of life [ isamterei /i],while bthose coals were of broom. /b,The verse states: b“And God created the great sea monsters”(Genesis 1:21). bHere,in Babylonia, bthey interpretedthis as a reference to the bsea oryx. Rabbi Yoḥa says: This is leviathan the slant serpent, and leviathan the tortuous serpent, as it is stated: “In that day the Lord with His soreand great and strong bswordwill punish leviathan the slant serpent, and leviathan the tortuous serpent” (Isaiah 27:1).,§ The Gemara provides ba mnemonicfor the following statements of Rav Yehuda citing Rav: bEverything; time; Jordan. Rav Yehuda saysthat bRav says: Everything that the Holy One, Blessed be He, created in His world, He created male and female. Even leviathan the slant serpent and leviathan the tortuous serpent He created male and female. And if they would have coupledand produced offspring, they would have bdestroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and killed the female, and saltedthe female to preserve it for the banquet bfor the righteous in the future. As it is stated: “And He will slay the serpent that is in the sea”(Isaiah 27:1)., bAnd He created even the beasts on the thousand hills(see Psalms 50:10) bmale and female. Andthey were so enormous that bif they would have coupledand produced offspring, bthey would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and cooledthe sexual desire of bthe female and preserved it for the righteous in the future. As it is statedabout the beasts: b“Lo now, his strength is in his loins”(Job 40:16); bthisis referring to the bmale.The continuation of the verse: b“And his force is in the stays of his body”; thisis the bfemale,alluding to the idea that they did not use their genitals for the purpose of procreation.,The Gemara asks: bThere too,with regard to the leviathan, blet Him castrate the male and cool the female;why was it necessary to kill the female? The Gemara answers: bFish are unrestrained,and therefore even if the female was cooled, the female would still procreate. The Gemara suggests: bAnd let Him do the opposite,and kill and preserve the male leviathan. The Gemara responds: bIf you wish, saythat the bsalted female is better; if you wish, sayinstead bthatsince bit is written: “There is leviathan, whom You have formed to sport with”(Psalms 104:26), the male must be left alive for sport, because it is bnot proper conductto sport bwith a female.The Gemara asks: bHere too,with regard to the beasts, blet Himpreserve the bfemale in salt,instead of cooling it. The Gemara answers: bSalted fish is good,but bsalted meat is not good. /b, bAnd Rav Yehuda saysthat bRav says: At the time when the Holy One, Blessed be He, sought to create the world, He said to the minister of the sea: Open your mouth and swallow all the waters of the world,so that there will be room for land. The minister of the sea bsaid before Him: Master of the Universe,it is benough that I will stay within my ownwaters. God bimmediately struck him and killed him; as it is stated: “He stirs up the sea with His power, and by His understanding He smites through Rahab”(Job 26:12)., bRabbi Yitzḥak said: Conclude from herethat bthe name of the minister of the sea is Rahab, and were it not for watersof the sea that bcover him, no creature could withstand his smell,as his corpse emits a terrible stench. bAs it is stated: “They shall not hurt nor destroy in all My holy mountain;for the earth shall be full of the knowledge of the Lord, bas the waters cover the sea”(Isaiah 11:9). bDo not readthis phrase as b“cover the sea”; ratherread it as: bCover the minister of the sea,i.e., the term sea is referring to the minister of the sea, not to the sea itself., bAnd Rav Yehuda saysthat bRav says: The Jordan issues forth from the cave of Pamyas. That is also taughtin a ibaraita /i: bThe Jordan issues forth from the cave of Pamyas, and travels in the Sea of Sivkhi,i.e., the Hula Lake, band in the Sea of Tiberias,the Sea of Galilee, band rolls down to the Great Sea, and rolls down until it reaches the mouth of the leviathan. As it is stated: “He is confident, though the Jordan rush forth to his mouth”(Job 40:23). bRava bar Ulla strongly objects to thisexplanation of the verse, stating: But bthisverse bis written about the beasts on the thousand hills. Rather, Rava bar Ulla saidthat this is the meaning of the verse: bWhen are the beasts on the thousand hills confident? When the Jordan rushes forth into the mouth of the leviathan. /b,§ The Gemara provides ba mnemonicfor the upcoming statements of Rav Dimi: bSeas; Gabriel; hungry. When Rav Dimi camefrom Eretz Yisrael to Babylonia, he said that bRabbi Yoḥa said: Whatis the meaning of that bwhich is written: “For He has founded it upon the seas, and established it upon the floods”(Psalms 24:2)? bThese arethe bseven seas and four rivers that surround Eretz Yisrael. And these arethe bseven seas: The Sea of Tiberias, the Sea of Sodom,i.e., the Dead Sea, bthe Sea of Ḥeilat, the Sea of Ḥeilata, the Sea of Sivkhi, the Sea of Aspamya, and the Great Sea,i.e., the Mediterranean. bAnd these are the four rivers: The Jordan, the Jarmuth, and the Keiromyon, and the Piga,which are the rivers of Damascus., bWhen Rav Dimi camefrom Eretz Yisrael to Babylonia he said that bRabbi Yonatan says: In the future, Gabriel will perform /b


Subjects of this text:

subject book bibliographic info
azriel (r.),babylon Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316
aḥa b. jacob (r.) Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316
beast Levison (2023), The Greek Life of Adam and Eve. 699
beasts,the,and baptism Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 107
behemoth Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316
dimi (r.) Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316
drakon Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 90
foot/feet Levison (2023), The Greek Life of Adam and Eve. 699
gabriel Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316
hands,dragon,of Levison (2023), The Greek Life of Adam and Eve. 699
head Levison (2023), The Greek Life of Adam and Eve. 699
israel,land of Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316
judgment Levison (2023), The Greek Life of Adam and Eve. 699
leviathan,and death Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 107
leviathan,as hooked Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 107
leviathan,feast of Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316
leviathan,odor Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316
lxx Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 90
origen Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 107
paneas Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316
rab (r.) Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316
satan Levison (2023), The Greek Life of Adam and Eve. 699
sea,great sea Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316
sodom Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316
spirit Levison (2023), The Greek Life of Adam and Eve. 699
swallowing,divine strife with Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316
testament of eve Levison (2023), The Greek Life of Adam and Eve. 699
tiberias Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316
voice Levison (2023), The Greek Life of Adam and Eve. 699
weeds,adam,of Levison (2023), The Greek Life of Adam and Eve. 699
wing Levison (2023), The Greek Life of Adam and Eve. 699
withdrawal,eden,garden of Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316
yehuda (r.) Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316
yoḥanan (r.)' Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316