Tiresias: The Ancient Mediterranean Religions Source Database

6290

Hebrew Bible, Job, 42.11-42.17

וַיָּבֹאוּ אֵלָיו כָּל־אֶחָיו וְכָל־אחיתיו [אַחְיוֹתָיו] וְכָל־יֹדְעָיו לְפָנִים וַיֹּאכְלוּ עִמּוֹ לֶחֶם בְּבֵיתוֹ וַיָּנֻדוּ לוֹ וַיְנַחֲמוּ אֹתוֹ עַל כָּל־הָרָעָה אֲשֶׁר־הֵבִיא יְהוָה עָלָיו וַיִּתְּנוּ־לוֹ אִישׁ קְשִׂיטָה אֶחָת וְאִישׁ נֶזֶם זָהָב אֶחָד׃

Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house; and they bemoaned him, and comforted him concerning all the evil that the LORD had brought upon him; every man also gave him a piece of money, and every one a ring of gold.

וַיהוָה בֵּרַךְ אֶת־אַחֲרִית אִיּוֹב מֵרֵאשִׁתוֹ וַיְהִי־לוֹ אַרְבָּעָה עָשָׂר אֶלֶף צֹאן וְשֵׁשֶׁת אֲלָפִים גְּמַלִּים וְאֶלֶף־צֶמֶד בָּקָר וְאֶלֶף אֲתוֹנוֹת׃

So the LORD blessed the latter end of Job more than his beginning; and he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses. .

וַיְהִי־לוֹ שִׁבְעָנָה בָנִים וְשָׁלוֹשׁ בָּנוֹת׃

He had also seven sons and three daughters.

וַיִּקְרָא שֵׁם־הָאַחַת יְמִימָה וְשֵׁם הַשֵּׁנִית קְצִיעָה וְשֵׁם הַשְּׁלִישִׁית קֶרֶן הַפּוּךְ׃

And he called the name of the first, Jemimah; and the name of the second, Keziah; and the name of the third, Keren-happuch.

וְלֹא נִמְצָא נָשִׁים יָפוֹת כִּבְנוֹת אִיּוֹב בְּכָל־הָאָרֶץ וַיִּתֵּן לָהֶם אֲבִיהֶם נַחֲלָה בְּתוֹךְ אֲחֵיהֶם׃

And in all the land were no women found so fair as the daughters of Job; and their father gave them inheritance among their brethren.

וַיְחִי אִיּוֹב אַחֲרֵי־זֹאת מֵאָה וְאַרְבָּעִים שָׁנָה וירא [וַיִּרְאֶה] אֶת־בָּנָיו וְאֶת־בְּנֵי בָנָיו אַרְבָּעָה דֹּרוֹת׃

And after this Job lived a hundred and forty years, and saw his sons, and his sons’sons, even four generations.

וַיָּמָת אִיּוֹב זָקֵן וּשְׂבַע יָמִים׃

So Job died, being old and full of days.

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

15 results

1. Septuagint, Tobit, 1, 1.1, 1.2, 1.3, 1.3-3.6, 2.5, 3.1, 3.6, 3.10, 4, 4.3, 7.7, 13.14, 14, 14.2, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15 (10th cent. BCE - 2nd cent. BCE)

2. Hebrew Bible, Genesis, 2.7, 2.16-2.23, 3.6, 3.16, 28.13, 31.13, 33.19 (9th cent. BCE - 3rd cent. BCE)

2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.16. וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃ 2.17. וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃ 2.18. וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃ 2.19. וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ׃ 2.21. וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃ 2.22. וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃ 2.23. וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת׃ 3.6. וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל׃ 3.16. אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃ 28.13. וְהִנֵּה יְהוָה נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ׃ 31.13. אָנֹכִי הָאֵל בֵּית־אֵל אֲשֶׁר מָשַׁחְתָּ שָּׁם מַצֵּבָה אֲשֶׁר נָדַרְתָּ לִּי שָׁם נֶדֶר עַתָּה קוּם צֵא מִן־הָאָרֶץ הַזֹּאת וְשׁוּב אֶל־אֶרֶץ מוֹלַדְתֶּךָ׃ 33.19. וַיִּקֶן אֶת־חֶלְקַת הַשָּׂדֶה אֲשֶׁר נָטָה־שָׁם אָהֳלוֹ מִיַּד בְּנֵי־חֲמוֹר אֲבִי שְׁכֶם בְּמֵאָה קְשִׂיטָה׃

2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 2.16. And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;" 2.17. but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’" 2.18. And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’" 2.19. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof." 2.20. And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him." 2.21. And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof." 2.22. And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man." 2.23. And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’" 3.6. And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat." 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.’" 28.13. And, behold, the LORD stood beside him, and said: ‘I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed." 31.13. I am the God of Beth-el, where thou didst anoint a pillar, where thou didst vow a vow unto Me. Now arise, get thee out from this land, and return unto the land of thy nativity.’" 33.19. And he bought the parcel of ground, where he had spread his tent, at the hand of the children of Hamor, Shechem’s father, for a hundred pieces of money."

3. Hebrew Bible, Job, 1.1-1.5, 1.8-1.19, 1.21-1.22, 2.4-2.6, 2.10, 31.39, 42.1-42.10, 42.12-42.17 (9th cent. BCE - 3rd cent. BCE)

1.1. הֲלֹא־את [אַתָּה] שַׂכְתָּ בַעֲדוֹ וּבְעַד־בֵּיתוֹ וּבְעַד כָּל־אֲשֶׁר־לוֹ מִסָּבִיב מַעֲשֵׂה יָדָיו בֵּרַכְתָּ וּמִקְנֵהוּ פָּרַץ בָּאָרֶץ׃ 1.1. אִישׁ הָיָה בְאֶרֶץ־עוּץ אִיּוֹב שְׁמוֹ וְהָיָה הָאִישׁ הַהוּא תָּם וְיָשָׁר וִירֵא אֱלֹהִים וְסָר מֵרָע׃ 1.2. וַיִּוָּלְדוּ לוֹ שִׁבְעָה בָנִים וְשָׁלוֹשׁ בָּנוֹת׃ 1.2. וַיָּקָם אִיּוֹב וַיִּקְרַע אֶת־מְעִלוֹ וַיָּגָז אֶת־רֹאשׁוֹ וַיִּפֹּל אַרְצָה וַיִּשְׁתָּחוּ׃ 1.3. וַיְהִי מִקְנֵהוּ שִׁבְעַת אַלְפֵי־צֹאן וּשְׁלֹשֶׁת אַלְפֵי גְמַלִּים וַחֲמֵשׁ מֵאוֹת צֶמֶד־בָּקָר וַחֲמֵשׁ מֵאוֹת אֲתוֹנוֹת וַעֲבֻדָּה רַבָּה מְאֹד וַיְהִי הָאִישׁ הַהוּא גָּדוֹל מִכָּל־בְּנֵי־קֶדֶם׃ 1.4. וְהָלְכוּ בָנָיו וְעָשׂוּ מִשְׁתֶּה בֵּית אִישׁ יוֹמוֹ וְשָׁלְחוּ וְקָרְאוּ לִשְׁלֹשֶׁת אחיתיהם [אַחְיוֹתֵיהֶם] לֶאֱכֹל וְלִשְׁתּוֹת עִמָּהֶם׃ 1.5. וַיְהִי כִּי הִקִּיפוּ יְמֵי הַמִּשְׁתֶּה וַיִּשְׁלַח אִיּוֹב וַיְקַדְּשֵׁם וְהִשְׁכִּים בַּבֹּקֶר וְהֶעֱלָה עֹלוֹת מִסְפַּר כֻּלָּם כִּי אָמַר אִיּוֹב אוּלַי חָטְאוּ בָנַי וּבֵרֲכוּ אֱלֹהִים בִּלְבָבָם כָּכָה יַעֲשֶׂה אִיּוֹב כָּל־הַיָּמִים׃ 1.8. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הֲשַׂמְתָּ לִבְּךָ עַל־עַבְדִּי אִיּוֹב כִּי אֵין כָּמֹהוּ בָּאָרֶץ אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָע׃ 1.9. וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר הַחִנָּם יָרֵא אִיּוֹב אֱלֹהִים׃ 1.11. וְאוּלָם שְׁלַח־נָא יָדְךָ וְגַע בְּכָל־אֲשֶׁר־לוֹ אִם־לֹא עַל־פָּנֶיךָ יְבָרֲכֶךָּ׃ 1.12. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הִנֵּה כָל־אֲשֶׁר־לוֹ בְּיָדֶךָ רַק אֵלָיו אַל־תִּשְׁלַח יָדֶךָ וַיֵּצֵא הַשָּׂטָן מֵעִם פְּנֵי יְהוָה׃ 1.13. וַיְהִי הַיּוֹם וּבָנָיו וּבְנֹתָיו אֹכְלִים וְשֹׁתִים יַיִן בְּבֵית אֲחִיהֶם הַבְּכוֹר׃ 1.14. וּמַלְאָךְ בָּא אֶל־אִיּוֹב וַיֹּאמַר הַבָּקָר הָיוּ חֹרְשׁוֹת וְהָאֲתֹנוֹת רֹעוֹת עַל־יְדֵיהֶם׃ 1.15. וַתִּפֹּל שְׁבָא וַתִּקָּחֵם וְאֶת־הַנְּעָרִים הִכּוּ לְפִי־חָרֶב וָאִמָּלְטָה רַק־אֲנִי לְבַדִּי לְהַגִּיד לָךְ׃ 1.16. עוֹד זֶה מְדַבֵּר וְזֶה בָּא וַיֹּאמַר אֵשׁ אֱלֹהִים נָפְלָה מִן־הַשָּׁמַיִם וַתִּבְעַר בַּצֹּאן וּבַנְּעָרִים וַתֹּאכְלֵם וָאִמָּלְטָה רַק־אֲנִי לְבַדִּי לְהַגִּיד לָךְ׃ 1.17. עוֹד זֶה מְדַבֵּר וְזֶה בָּא וַיֹּאמַר כַּשְׂדִּים שָׂמוּ שְׁלֹשָׁה רָאשִׁים וַיִּפְשְׁטוּ עַל־הַגְּמַלִּים וַיִּקָּחוּם וְאֶת־הַנְּעָרִים הִכּוּ לְפִי־חָרֶב וָאִמָּלְטָה רַק־אֲנִי לְבַדִּי לְהַגִּיד לָךְ׃ 1.18. עַד זֶה מְדַבֵּר וְזֶה בָּא וַיֹּאמַר בָּנֶיךָ וּבְנוֹתֶיךָ אֹכְלִים וְשֹׁתִים יַיִן בְּבֵית אֲחִיהֶם הַבְּכוֹר׃ 1.19. וְהִנֵּה רוּחַ גְּדוֹלָה בָּאָה מֵעֵבֶר הַמִּדְבָּר וַיִּגַּע בְּאַרְבַּע פִּנּוֹת הַבַּיִת וַיִּפֹּל עַל־הַנְּעָרִים וַיָּמוּתוּ וָאִמָּלְטָה רַק־אֲנִי לְבַדִּי לְהַגִּיד לָךְ׃ 1.21. וַיֹּאמֶר עָרֹם יצתי [יָצָאתִי] מִבֶּטֶן אִמִּי וְעָרֹם אָשׁוּב שָׁמָה יְהוָה נָתַן וַיהוָה לָקָח יְהִי שֵׁם יְהוָה מְבֹרָךְ׃ 1.22. בְּכָל־זֹאת לֹא־חָטָא אִיּוֹב וְלֹא־נָתַן תִּפְלָה לֵאלֹהִים׃ 2.4. וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר עוֹר בְּעַד־עוֹר וְכֹל אֲשֶׁר לָאִישׁ יִתֵּן בְּעַד נַפְשׁוֹ׃ 2.5. אוּלָם שְׁלַח־נָא יָדְךָ וְגַע אֶל־עַצְמוֹ וְאֶל־בְּשָׂרוֹ אִם־לֹא אֶל־פָּנֶיךָ יְבָרֲכֶךָּ׃ 2.6. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הִנּוֹ בְיָדֶךָ אַךְ אֶת־נַפְשׁוֹ שְׁמֹר׃ 31.39. אִם־כֹּחָהּ אָכַלְתִּי בְלִי־כָסֶף וְנֶפֶשׁ בְּעָלֶיהָ הִפָּחְתִּי׃ 42.1. וַיַּעַן אִיּוֹב אֶת־יְהוָה וַיֹּאמַר׃ 42.1. וַיהוָה שָׁב אֶת־שבית [שְׁבוּת] אִיּוֹב בְּהִתְפַּלְלוֹ בְּעַד רֵעֵהוּ וַיֹּסֶף יְהוָה אֶת־כָּל־אֲשֶׁר לְאִיּוֹב לְמִשְׁנֶה׃ 42.2. ידעת [יָדַעְתִּי] כִּי־כֹל תּוּכָל וְלֹא־יִבָּצֵר מִמְּךָ מְזִמָּה׃ 42.3. מִי זֶה מַעְלִים עֵצָה בְּלִי דָעַת לָכֵן הִגַּדְתִּי וְלֹא אָבִין נִפְלָאוֹת מִמֶּנִּי וְלֹא אֵדָע׃ 42.4. שְׁמַע־נָא וְאָנֹכִי אֲדַבֵּר אֶשְׁאָלְךָ וְהוֹדִיעֵנִי׃ 42.5. לְשֵׁמַע־אֹזֶן שְׁמַעְתִּיךָ וְעַתָּה עֵינִי רָאָתְךָ׃ 42.6. עַל־כֵּן אֶמְאַס וְנִחַמְתִּי עַל־עָפָר וָאֵפֶר׃ 42.7. וַיְהִי אַחַר דִּבֶּר יְהוָה אֶת־הַדְּבָרִים הָאֵלֶּה אֶל־אִיּוֹב וַיֹּאמֶר יְהוָה אֶל־אֱלִיפַז הַתֵּימָנִי חָרָה אַפִּי בְךָ וּבִשְׁנֵי רֵעֶיךָ כִּי לֹא דִבַּרְתֶּם אֵלַי נְכוֹנָה כְּעַבְדִּי אִיּוֹב׃ 42.8. וְעַתָּה קְחוּ־לָכֶם שִׁבְעָה־פָרִים וְשִׁבְעָה אֵילִים וּלְכוּ אֶל־עַבְדִּי אִיּוֹב וְהַעֲלִיתֶם עוֹלָה בַּעַדְכֶם וְאִיּוֹב עַבְדִּי יִתְפַּלֵּל עֲלֵיכֶם כִּי אִם־פָּנָיו אֶשָּׂא לְבִלְתִּי עֲשׂוֹת עִמָּכֶם נְבָלָה כִּי לֹא דִבַּרְתֶּם אֵלַי נְכוֹנָה כְּעַבְדִּי אִיּוֹב׃ 42.9. וַיֵּלְכוּ אֱלִיפַז הַתֵּימָנִי וּבִלְדַּד הַשּׁוּחִי צֹפַר הַנַּעֲמָתִי וַיַּעֲשׂוּ כַּאֲשֶׁר דִּבֶּר אֲלֵיהֶם יְהוָה וַיִּשָּׂא יְהוָה אֶת־פְּנֵי אִיּוֹב׃ 42.12. וַיהוָה בֵּרַךְ אֶת־אַחֲרִית אִיּוֹב מֵרֵאשִׁתוֹ וַיְהִי־לוֹ אַרְבָּעָה עָשָׂר אֶלֶף צֹאן וְשֵׁשֶׁת אֲלָפִים גְּמַלִּים וְאֶלֶף־צֶמֶד בָּקָר וְאֶלֶף אֲתוֹנוֹת׃ 42.13. וַיְהִי־לוֹ שִׁבְעָנָה בָנִים וְשָׁלוֹשׁ בָּנוֹת׃ 42.14. וַיִּקְרָא שֵׁם־הָאַחַת יְמִימָה וְשֵׁם הַשֵּׁנִית קְצִיעָה וְשֵׁם הַשְּׁלִישִׁית קֶרֶן הַפּוּךְ׃ 42.15. וְלֹא נִמְצָא נָשִׁים יָפוֹת כִּבְנוֹת אִיּוֹב בְּכָל־הָאָרֶץ וַיִּתֵּן לָהֶם אֲבִיהֶם נַחֲלָה בְּתוֹךְ אֲחֵיהֶם׃ 42.16. וַיְחִי אִיּוֹב אַחֲרֵי־זֹאת מֵאָה וְאַרְבָּעִים שָׁנָה וירא [וַיִּרְאֶה] אֶת־בָּנָיו וְאֶת־בְּנֵי בָנָיו אַרְבָּעָה דֹּרוֹת׃ 42.17. וַיָּמָת אִיּוֹב זָקֵן וּשְׂבַע יָמִים׃

1.1. THERE was a man in the land of Uz, whose name was Job; and that man was whole-hearted and upright, and one that feared God, and shunned evil." 1.2. And there were born unto him seven sons and three daughters." 1.3. His possessions also were seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she-asses, and a very great household; so that this man was the greatest of all the children of the east." 1.4. And his sons used to go and hold a feast in the house of each one upon his day; and they would send and invite their three sisters to eat and to drink with them." 1.5. And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt-offerings according to the number of them all; for Job said: ‘It may be that my sons have sinned, and blasphemed God in their hearts.’ Thus did Job continually." 1.8. And the LORD said unto Satan: ‘Hast thou considered My servant Job, that there is none like him in the earth, a whole-hearted and an upright man, one that feareth God, and shunneth evil?’" 1.9. Then Satan answered the LORD, and said: ‘Doth Job fear God for nought?" 1.10. Hast not Thou made a hedge about him, and about his house, and about all that he hath, on every side? Thou hast blessed the work of his hands, and his possessions are increased in the land." 1.11. But put forth Thy hand now, and touch all that he hath, surely he will blaspheme Thee to Thy face.’" 1.12. And the LORD said unto Satan: ‘Behold, all that he hath is in thy power; only upon himself put not forth thy hand.’ So Satan went forth from the presence of the LORD." 1.13. And it fell on a day when his sons and his daughters were eating and drinking wine in their eldest brother’s house," 1.14. that there came a messenger unto Job, and said: ‘The oxen were plowing, and the asses feeding beside them;" 1.15. and the Sabeans made a raid, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee.’" 1.16. While he was yet speaking, there came also another, and said: ‘A fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee.’" 1.17. While he was yet speaking, there came also another, and said: ‘The Chaldeans set themselves in three bands, and fell upon the camels, and have taken them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee.’" 1.18. While he was yet speaking, there came also another, and said: ‘Thy sons and thy daughters were eating and drinking wine in their eldest brother’s house;" 1.19. And, behold, there came a great wind from across the wilderness, and smote the four corners of the house, and it fell upon the young people, and they are dead; and I only am escaped alone to tell thee.’" 1.21. And he said; Naked came I out of my mother’s womb, And naked shall I return thither; The LORD gave, and the LORD hath taken away; Blessed be the name of the LORD." 1.22. For all this Job sinned not, nor ascribed aught unseemly to God." 2.4. And Satan answered the LORD, and said: ‘Skin for skin, yea, all that a man hath will he give for his life." 2.5. But put forth Thy hand now, and touch his bone and his flesh, surely he will blaspheme Thee to Thy face.’" 2.6. And the LORD said unto Satan: ‘Behold, he is in thy hand; only spare his life.’" 2.10. But he said unto her: ‘Thou speakest as one of the impious women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil?’ For all this did not Job sin with his lips." 31.39. If I have eaten the fruits thereof without money, Or have caused the tillers thereof to be disappointed—" 42.1. Then Job answered the LORD, and said:" 42.2. I know that Thou canst do every thing, And that no purpose can be withholden from Thee." 42.3. Who is this that hideth counsel without knowledge? Therefore have I uttered that which I understood not, Things too wonderful for me, which I knew not." 42.4. Hear, I beseech Thee, and I will speak; I will demand of Thee, and declare Thou unto me." 42.5. I had heard of Thee by the hearing of the ear; But now mine eye seeth Thee;" 42.6. Wherefore I abhor my words, and repent, Seeing I am dust and ashes." 42.7. And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite: ‘My wrath is kindled against thee, and against thy two friends; for ye have not spoken of Me the thing that is right, as My servant Job hath." 42.8. Now therefore, take unto you seven bullocks and seven rams, and go to My servant Job, and offer up for yourselves a burnt-offering; and My servant Job shall pray for you; for him will I accept, that I do not unto you aught unseemly; for ye have not spoken of Me the thing that is right, as my servant Job hath.’" 42.9. So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the LORD commanded them; and the LORD accepted Job." 42.10. And the LORD changed the fortune of Job, when he prayed for his friends; and the LORD gave Job twice as much as he had before." 42.12. So the LORD blessed the latter end of Job more than his beginning; and he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses. ." 42.13. He had also seven sons and three daughters." 42.14. And he called the name of the first, Jemimah; and the name of the second, Keziah; and the name of the third, Keren-happuch." 42.15. And in all the land were no women found so fair as the daughters of Job; and their father gave them inheritance among their brethren." 42.16. And after this Job lived a hundred and forty years, and saw his sons, and his sons’sons, even four generations." 42.17. So Job died, being old and full of days."

4. Hebrew Bible, Joshua, 24.32 (8th cent. BCE - 5th cent. BCE)

24.32. וְאֶת־עַצְמוֹת יוֹסֵף אֲשֶׁר־הֶעֱלוּ בְנֵי־יִשְׂרָאֵל מִמִּצְרַיִם קָבְרוּ בִשְׁכֶם בְּחֶלְקַת הַשָּׂדֶה אֲשֶׁר קָנָה יַעֲקֹב מֵאֵת בְּנֵי־חֲמוֹר אֲבִי־שְׁכֶם בְּמֵאָה קְשִׂיטָה וַיִּהְיוּ לִבְנֵי־יוֹסֵף לְנַחֲלָה׃

24.32. And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in the parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for a hundred pieces of money; and they became the inheritance of the children of Joseph."

5. Hebrew Bible, Ezekiel, 14.14-14.20 (6th cent. BCE - 5th cent. BCE)

14.14. וְהָיוּ שְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה בְּתוֹכָהּ נֹחַ דנאל [דָּנִיֵּאל] וְאִיּוֹב הֵמָּה בְצִדְקָתָם יְנַצְּלוּ נַפְשָׁם נְאֻם אֲדֹנָי יְהוִה׃ 14.17. אוֹ חֶרֶב אָבִיא עַל־הָאָרֶץ הַהִיא וְאָמַרְתִּי חֶרֶב תַּעֲבֹר בָּאָרֶץ וְהִכְרַתִּי מִמֶּנָּה אָדָם וּבְהֵמָה׃ 14.19. אוֹ דֶּבֶר אֲשַׁלַּח אֶל־הָאָרֶץ הַהִיא וְשָׁפַכְתִּי חֲמָתִי עָלֶיהָ בְּדָם לְהַכְרִית מִמֶּנָּה אָדָם וּבְהֵמָה׃

14.14. though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD." 14.17. Or if I bring a sword upon that land, and say: Let the sword go through the land, so that I cut off from it man and beast;" 14.19. Or if I send a pestilence into that land, and pour out My fury upon it in blood, to cut off from it man and beast;" 14.20. though Noah, Daniel, and Job, were in it, as I live, saith the Lord GOD, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness."

6. Septuagint, Tobit, 1, 1.1, 1.2, 1.3, 1.3-3.6, 2.5, 3.1, 3.6, 3.10, 4, 4.3, 7.7, 13.14, 14, 14.2, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15 (4th cent. BCE - 2nd cent. BCE)

7. Anon., Jubilees, 12.25-12.27 (2nd cent. BCE - 2nd cent. BCE)

12.25. And he made an end of speaking and praying, and behold the word of the Lord was sent to him through me, saying: 12.26. Get thee up from thy country, and from thy kindred and from the house of thy father unto a land which I shall show thee 12.27. and I shall make thee a great and numerous nation. And I shall bless thee And I shall make thy name great, And thou wilt be blessed in the earth

8. Dead Sea Scrolls, Isaa, 0 (2nd cent. BCE - 1st cent. CE)

9. New Testament, James, 5.11 (1st cent. CE - 1st cent. CE)

5.11. Behold, we call them blessed who endured. You have heard of the patience of Job, and have seen the Lord in the outcome, and how the Lord is full of compassion and mercy.

10. New Testament, John, 3.5, 6.54 (1st cent. CE - 1st cent. CE)

3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 6.54. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.

11. New Testament, Luke, 14.21-14.23 (1st cent. CE - 1st cent. CE)

14.21. That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.' 14.22. The servant said, 'Lord, it is done as you commanded, and there is still room.' 14.23. The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled.

12. Augustine, Against Julian, 2.32, 3.2, 3.9-3.11, 3.35, 4.5, 4.83, 6.18 (4th cent. CE - 5th cent. CE)

13. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 2.16 (4th cent. CE - 5th cent. CE)

14. Augustine, The City of God, 22.29 (4th cent. CE - 5th cent. CE)

22.29. And now let us consider, with such ability as God may vouchsafe, how the saints shall be employed when they are clothed in immortal and spiritual bodies, and when the flesh shall live no longer in a fleshly but a spiritual fashion. And indeed, to tell the truth, I am at a loss to understand the nature of that employment, or, shall I rather say, repose and ease, for it has never come within the range of my bodily senses. And if I should speak of my mind or understanding, what is our understanding in comparison of its excellence? For then shall be that peace of God which, as the apostle says, passes all understanding, Philippians 4:7 - that is to say, all human, and perhaps all angelic understanding, but certainly not the divine. That it passes ours there is no doubt; but if it passes that of the angels - and he who says all understanding seems to make no exception in their favor - then we must understand him to mean that neither we nor the angels can understand, as God understands, the peace which God Himself enjoys. Doubtless this passes all understanding but His own. But as we shall one day be made to participate, according to our slender capacity, in His peace, both in ourselves, and with our neighbor, and with God our chief good, in this respect the angels understand the peace of God in their own measure, and men too, though now far behind them, whatever spiritual advance they have made. For we must remember how great a man he was who said, We know in part, and we prophesy in part, until that which is perfect has come; 1 Corinthians 13:9-10 and Now we see through a glass, darkly; but then face to face. 1 Corinthians 13:12 Such also is now the vision of the holy angels, who are also called our angels, because we, being rescued out of the power of darkness, and receiving the earnest of the Spirit, are translated into the kingdom of Christ, and already begin to belong to those angels with whom we shall enjoy that holy and most delightful city of God of which we have now written so much. Thus, then, the angels of God are our angels, as Christ is God's and also ours. They are God's, because they have not abandoned Him; they are ours, because we are their fellow citizens. The Lord Jesus also said, See that you despise not one of these little ones: for I say unto you, That in heaven their angels do always see the face of my Father which is in heaven. Matthew 18:10 As, then, they see, so shall we also see; but not yet do we thus see. Wherefore the apostle uses the words cited a little ago, Now we see through a glass, darkly; but then face to face. This vision is reserved as the reward of our faith; and of it the Apostle John also says, When He shall appear, we shall be like Him, for we shall see Him as He is. 1 John 3:2 By the face of God we are to understand His manifestation, and not a part of the body similar to that which in our bodies we call by that name. And so, when I am asked how the saints shall be employed in that spiritual body, I do not say what I see, but I say what I believe, according to that which I read in the psalm, I believed, therefore have I spoken. I say, then, they shall in the body see God; but whether they shall see Him by means of the body, as now we see the sun, moon, stars, sea, earth, and all that is in it, that is a difficult question. For it is hard to say that the saints shall then have such bodies that they shall not be able to shut and open their eyes as they please; while it is harder still to say that every one who shuts his eyes shall lose the vision of God. For if the prophet Elisha, though at a distance, saw his servant Gehazi, who thought that his wickedness would escape his master's observation and accepted gifts from Naaman the Syrian, whom the prophet had cleansed from his foul leprosy, how much more shall the saints in the spiritual body see all things, not only though their eyes be shut, but though they themselves be at a great distance? For then shall be that which is perfect, of which the apostle says, We know in part, and we prophesy in part; but when that which is perfect has come, then that which is in part shall be done away. Then, that he may illustrate as well as possible, by a simile, how superior the future life is to the life now lived, not only by ordinary men, but even by the foremost of the saints, he says, When I was a child, I understood as a child, I spoke as a child, I thought as a child; but when I became a man, I put away childish things. Now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. 1 Corinthians 13:11-12 If, then, even in this life, in which the prophetic power of remarkable men is no more worthy to be compared to the vision of the future life than childhood is to manhood, Elisha, though distant from his servant, saw him accepting gifts, shall we say that when that which is perfect has come, and the corruptible body no longer oppresses the soul, but is incorruptible and offers no impediment to it, the saints shall need bodily eyes to see, though Elisha had no need of them to see his servant? For, following the Septuagint version, these are the prophet's words: Did not my heart go with you, when the man came out of his chariot to meet you, and you tooked his gifts? 2 Kings 5:26 Or, as the presbyter Jerome rendered it from the Hebrew, Was not my heart present when the man turned from his chariot to meet you? The prophet said that he saw this with his heart, miraculously aided by God, as no one can doubt. But how much more abundantly shall the saints enjoy this gift when God shall be all in all? Nevertheless the bodily eyes also shall have their office and their place, and shall be used by the spirit through the spiritual body. For the prophet did not forego the use of his eyes for seeing what was before them, though he did not need them to see his absent servant, and though he could have seen these present objects in spirit, and with his eyes shut, as he saw things far distant in a place where he himself was not. Far be it, then, from us to say that in the life to come the saints shall not see God when their eyes are shut, since they shall always see Him with the spirit. But the question arises, whether, when their eyes are open, they shall see Him with the bodily eye? If the eyes of the spiritual body have no more power than the eyes which we now possess, manifestly God cannot be seen with them. They must be of a very different power if they can look upon that incorporeal nature which is not contained in any place, but is all in every place. For though we say that God is in heaven and on earth, as He, Himself says by the prophet, I fill heaven and earth, Jeremiah 23:24 we do not mean that there is one part of God in heaven and another part on earth; but He is all in heaven and all on earth, not at alternate intervals of time, but both at once, as no bodily nature can be. The eye, then, shall have a vastly superior power - the power not of keen sight, such as is ascribed to serpents or eagles, for however keenly these animals see, they can discern nothing but bodily substances, - but the power of seeing things incorporeal. Possibly it was this great power of vision which was temporarily communicated to the eyes of the holy Job while yet in this mortal body, when he says to God, I have heard of You by the hearing of the ear; but now my eye sees You: wherefore I abhor myself, and melt away, and count myself dust and ashes; Job 42:5-6 although there is no reason why we should not understand this of the eye of the heart, of which the apostle says, Having the eyes of your heart illuminated. Ephesians 1:18 But that God shall be seen with these eyes no Christian doubts who believingly accepts what our God and Master says, Blessed are the pure in heart: for they shall see God. Matthew 5:8 But whether in the future life God shall also be seen with the bodily eye, this is now our question. The expression of Scripture, And all flesh shall see the salvation of God, Luke 3:6 may without difficulty be understood as if it were said, And every man shall see the Christ of God. And He certainly was seen in the body, and shall be seen in the body when He judges quick and dead. And that Christ is the salvation of God, many other passages of Scripture witness, but especially the words of the venerable Simeon, who, when he had received into his hands the infant Christ, said, Now let Your servant depart in peace, according to Your word: for my eyes have seen Your salvation. Luke 2:29-30 As for the words of the above-mentioned Job, as they are found in the Hebrew manuscripts, And in my flesh I shall see God, no doubt they were a prophecy of the resurrection of the flesh; yet he does not say by the flesh. And indeed, if he had said this, it would still be possible that Christ was meant by God; for Christ shall be seen by the flesh in the flesh. But even understanding it of God, it is only equivalent to saying, I shall be in the flesh when I see God. Then the apostle's expression, face to face, 1 Corinthians 13:12 does not oblige us to believe that we shall see God by the bodily face in which are the eyes of the body, for we shall see Him without intermission in spirit. And if the apostle had not referred to the face of the inner man, he would not have said, But we, with unveiled face beholding as in a glass the glory of the Lord, are transformed into the same image, from glory to glory, as by the spirit of the Lord. 2 Corinthians 3:18 In the same sense we understand what the Psalmist sings, Draw near unto Him, and be enlightened; and your faces shall not be ashamed. For it is by faith we draw near to God, and faith is an act of the spirit, not of the body. But as we do not know what degree of perfection the spiritual body shall attain - for here we speak of a matter of which we have no experience, and upon which the authority of Scripture does not definitely pronounce - it is necessary that the words of the Book of Wisdom be illustrated in us: The thoughts of mortal men are timid, and our fore-castings uncertain. Wisdom 9:14 For if that reasoning of the philosophers, by which they attempt to make out that intelligible or mental objects are so seen by the mind, and sensible or bodily objects so seen by the body, that the former cannot be discerned by the mind through the body, nor the latter by the mind itself without the body - if this reasoning were trustworthy, then it would certainly follow that God could not be seen by the eye even of a spiritual body. But this reasoning is exploded both by true reason and by prophetic authority. For who is so little acquainted with the truth as to say that God has no cognisance of sensible objects? Has He therefore a body, the eyes of which give Him this knowledge? Moreover, what we have just been relating of the prophet Elisha, does this not sufficiently show that bodily things can be discerned by the spirit without the help of the body? For when that servant received the gifts, certainly this was a bodily or material transaction, yet the prophet saw it not by the body, but by the spirit. As, therefore, it is agreed that bodies are seen by the spirit, what if the power of the spiritual body shall be so great that spirit also is seen by the body? For God is a spirit. Besides, each man recognizes his own life - that life by which he now lives in the body, and which vivifies these earthly members and causes them to grow - by an interior sense, and not by his bodily eye; but the life of other men, though it is invisible, he sees with the bodily eye. For how do we distinguish between living and dead bodies, except by seeing at once both the body and the life which we cannot see save by the eye? But a life without a body we cannot see thus. Wherefore it may very well be, and it is thoroughly credible, that we shall in the future world see the material forms of the new heavens and the new earth in such a way that we shall most distinctly recognize God everywhere present and governing all things, material as well as spiritual, and shall see Him, not as now we understand the invisible things of God, by the things which are made, Romans 1:20 and see Him darkly, as in a mirror, and in part, and rather by faith than by bodily vision of material appearances, but by means of the bodies we shall wear and which we shall see wherever we turn our eyes. As we do not believe, but see that the living men around us who are exercising vital functions are alive, though we cannot see their life without their bodies, but see it most distinctly by means of their bodies, so, wherever we shall look with those spiritual eyes of our future bodies, we shall then, too, by means of bodily substances behold God, though a spirit, ruling all things. Either, therefore, the eyes shall possess some quality similar to that of the mind, by which they may be able to discern spiritual things, and among these God - a supposition for which it is difficult or even impossible to find any support in Scripture, - or, which is more easy to comprehend, God will be so known by us, and shall be so much before us, that we shall see Him by the spirit in ourselves, in one another, in Himself, in the new heavens and the new earth, in every created thing which shall then exist; and also by the body we shall see Him in every body which the keen vision of the eye of the spiritual body shall reach. Our thoughts also shall be visible to all, for then shall be fulfilled the words of the apostle, Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the thoughts of the heart, and then shall every one have praise of God. 1 Corinthians 4:5

15. Anon., Letter of Aristeas, 101-104, 11, 98-100

100. But in order that we might gain complete information, we ascended to the summit of the neighbouring citadel and looked around us. It is situated in a very lofty spot, and is fortified with many towers, which have been built up to the very top of immense stones, with the object, as we were informed, of

Subjects of this text:

subject	book bibliographic info
abraham	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 209
adam	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 91, 105
anael, annanihel	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 210
angels of the divine presence, in tobit	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 210
aramaic, square script	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 213
aramaic	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 213
aramaic forms of book of tobit, medieval (neubauer)	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 210
aramaic language, late (neubauer)	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 210
archetypes, as a source	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 111
archetypes, as a vorlage, basic text	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 105
augustines works, c. jul.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 180, 263
augustines works, civ.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 263
augustines works, pecc. merit.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 263
aḥiqar, aḥiqar, book of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 209
aḥiqar, integrity	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 152
aḥiqar, literary genre	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 152
aḥiqar, story of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 152
aḥiqar, title	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 152
aḥiqar, versions, aramaic	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 152, 209, 210
aḥiqar, versions, wisdom (maxims, proverbs) of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 152
babylonian	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 111
baptism, water baptism	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 180
chaldee	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 210
character	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 213
citadel	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 213
collins, john j.	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 102
compulsion vs. freedom	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 263
concupiscence	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 180
cosmic order, in hebrew bible	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 105
damnation, eternal	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 180, 263
daniel, susanna, bel and the dragon, legend of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78
debate	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 111, 152, 181
demetrius of phalerum	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 213
deselaers, paul	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 102
determinism	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 263
diaspora	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 102
donatists, anti-donatist polemic	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 263
donatists	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 263
drama, structure of, in job, comedy	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96
drama, structure of, in job, tragedy	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96
drama, structure of, in tobit, comedy	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96
earrings	Heymans, The Origins of Money in the Iron Age Mediterranean World (2021) 143, 144
ego, beate	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 102
egyptian, aramaic	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 210
egyptian	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 111, 210
ekphrasis	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 213
eleazar, high priest	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 213
elephantine, account, papyrus, text, version of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 152, 209, 210
esther, book of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 209
eve	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 91
evil will	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 263
exile, in assyria	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
exile, post-exile	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94
fabula, motif	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 152
fabula, plot	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96
fabula, theme	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94, 105, 111, 152, 181
faith, jews	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
faith, job	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94, 105, 181
faith, tobit	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94, 105, 111, 181
faith/belief, as gods gift	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 263
faith/belief, initial faith	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 263
faith/belief	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 263
faithfulness, fidelity to the law, job	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78, 111
family, in job	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78
family, in odyssey	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 152, 181
family, in tobit	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 152, 181
father-son relationship, in odyssey	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
fear of god, in job	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 86
fitzmyer, joseph a.	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 102
genesis, book of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78
gnosticism/gnostics	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 263
god, of the jews	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 213
grace	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 180, 263
greek	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 213
greek epic	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 209
guilt, and reatus, sin nature/propensity/principle	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 180
haran	Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 145
hebrew	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 213
hebrew forms of book of tobit, münster, s.	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 210
hoards, eshtemoa	Heymans, The Origins of Money in the Iron Age Mediterranean World (2021) 144
homer, odysseus, figure, character	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 209
homer, odyssey, circe	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 209
homer, odyssey, themes of plot, home and family affections	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
homer, similarities with respect to odyssey	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 209
homer	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 209
homeric, account	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
homeric, echoes	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
homeric, poem	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
ingots, chocolate-bar	Heymans, The Origins of Money in the Iron Age Mediterranean World (2021) 143
inheritance, moral and religious	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 111, 152
inheritance, oral tradition	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78
innocent suffering of the just man, in ancient near eastern poems	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 111, 152
innocent suffering of the just man, job	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94, 111, 152
innocent suffering of the just man, tobit	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94, 111
irony, in job	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96
irony, in tobit	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96
israel, ancient	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78, 96, 111, 152
israelites	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 105, 181
jacob	Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 145
jacob (patriarch)	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 102
jerusalem	Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 145
jew	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
jewellery	Heymans, The Origins of Money in the Iron Age Mediterranean World (2021) 143, 144
jewish, identity, sensibility	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96
job, arabic setting	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78
job, autobiography	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94
job, book of, arabisms	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94
job, book of, author	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78, 94
job, book of, date and place of composition	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94
job, book of, epilogue	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78, 94, 96, 105, 111, 152
job, book of, formation, history of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94, 96
job, book of, frame, narrative	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78, 94
job, book of, inconsistencies	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78
job, book of, integrity	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78
job, book of, irony	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96
job, book of, legend, ancient	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78, 111, 152
job, book of, literary genre	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94, 96, 111
job, book of, narrator	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78
job, book of, of the protagonist (not israel)	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78
job, book of, prologue	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78, 94, 96, 105, 111, 152
job, book of, reader	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78, 94, 111
job, book of, sources	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78, 111
job, book of, structure and outline	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96, 111, 210
job, book of, style	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78
job, book of	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 86, 91, 105
job, sons	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78, 94
job, story	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94, 96, 111
journey, in job	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
journey, in odyssey	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 152, 181
journey, in tobit	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 105, 152, 181
judaism	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 213
judith, book of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 209
julian, bishop	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 180, 263
kaiser, otto	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 102
knowledge, and wisdom	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 105
knowledge, of good and evil	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 91
latin forms of book of tobit, vetus latina (long)	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 105
latin forms of book of tobit, vulgate (short)	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 105
literary genres, comedy	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96, 209
literary genres, epos, epic	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 209
literary genres, fable	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 209
literary genres, fairytale	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 210
literary genres, folktale, folk story	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 210
literary genres, legend	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78, 105, 111, 152
literary genres, novel or roman/romance	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 111, 152, 209, 210
literary genres, short story	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 111, 152, 209
literary genres, tragedy	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96
macatangay, francis m.	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 102
manichaeism	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 263
marriage, endogamic	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
marriage	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 210
means of payment, store of value	Heymans, The Origins of Money in the Iron Age Mediterranean World (2021) 144
merits	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 180, 263
mesha, king of moab	Heymans, The Origins of Money in the Iron Age Mediterranean World (2021) 143
misfortune, job	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78
misfortune	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78
narrative, edifying, didactic	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94, 111, 152
narrative, happy ending	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96, 210
narrative, level, structural, narrative	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94
narrative, narrator	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96
narrative, omniscience	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96
narrative, philosophical	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 111
narrative, reader	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78, 94, 111
narrative, theological	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 111
narrative, wisdom	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 152
near east, ancient, literature	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 152
neoplatonism	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 263
nineveh, locus of deportation	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
noah	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78
nostos, νόστος, return home, from babylonia	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 152
nostos, νόστος, return home, in odyssey	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
nostos, νόστος, return home, in tobit	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 152, 181
nostos, νόστος, return home, odysseus	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
original core, tale, job	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 105
original core, tale, tobit	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 105
original sin, augustinian	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 180, 263
original sin, inherited/original guilt	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 180
original sin	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 180
paedobaptism, a type of nt circumcision	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 180
pain, suffering, in babylonian and egyptian poems	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 111, 152
pain, suffering, job	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78, 94, 105, 111, 152, 181
pain, suffering, tobit	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94, 105, 111, 181
paleo-hebrew	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 213
patriarchal, traditions, stories	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78
patriarchs of israel	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78
periander of corinth	Heymans, The Origins of Money in the Iron Age Mediterranean World (2021) 144
piety, in job	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 86
proof texts	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 180
providence, stoic type	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 180, 263
ps.-aristeas	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 213
qumran, biblical texts	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 210
qumran, fragments of tobit ix	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 105
rages	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 105
raphael, angel	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96, 210
reatus	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 180
retribution, traditional doctrine	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94, 96
righteousness, rectitude, job	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78
righteousness, rectitude, tobit	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96, 152
rings	Heymans, The Origins of Money in the Iron Age Mediterranean World (2021) 144
salvation	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 263
sarah, story of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96
sargon ii, śāṭān, tempter	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78
satan	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 86
septuagint	Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 145
shechem, shechemites	Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 145
sheep-fleece unit	Heymans, The Origins of Money in the Iron Age Mediterranean World (2021) 143
simon bar kochba	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 213
sirach, joshua ben	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 102
structuralist, analysis, function, narrative	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94
suffering. pain, θλῖψις, θλίβειν, senses of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 105, 181
suffering. pain, λύπη, λυπεῖν, senses of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 105, 111, 181
suffering. pain, ḥālaṣ	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 105
temple, jewish	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 213
the will	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 263
theodicy	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 263
thompson, christine	Heymans, The Origins of Money in the Iron Age Mediterranean World (2021) 143
tobit, author x	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78, 94, 96, 105, 181
tobit, autobiography	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94
tobit, formation, history of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94
tobit, frame, historical	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78, 94, 209
tobit, integrity	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 105
tobit, legend, ancient	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78, 105
tobit, literary genre	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96, 111
tobit, narrator	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96
tobit, plot	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96, 111
tobit, reader	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94
tobit, story	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94, 96, 111, 152
tobit, structure and outline	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94, 111
tobit, style	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78
tobit	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 102
tribulation	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
tummah'	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 105
wealth, prosperity, job	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78
weight standard	Heymans, The Origins of Money in the Iron Age Mediterranean World (2021) 142, 143
wife, job	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78
wisdom, traditional	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
xeravits, géza g.	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 102
yhwh, in job	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 111
yhwh, in tobit	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 111
yhwh, justice of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94, 111
zsengellér, józsef	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 102