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Tiresias: The Ancient Mediterranean Religions Source Database



6290
Hebrew Bible, Job, 42.17


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):

25 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, 4.4, 7.7, 11.14, 11.15, 11.16, 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, Deuteronomy, 15.12 (9th cent. BCE - 3rd cent. BCE)

15.12. כִּי־יִמָּכֵר לְךָ אָחִיךָ הָעִבְרִי אוֹ הָעִבְרִיָּה וַעֲבָדְךָ שֵׁשׁ שָׁנִים וּבַשָּׁנָה הַשְּׁבִיעִת תְּשַׁלְּחֶנּוּ חָפְשִׁי מֵעִמָּךְ׃ 15.12. If thy brother, a Hebrew man, or a Hebrew woman, be sold unto thee, he shall serve thee six years; and in the seventh year thou shalt let him go free from thee."
3. Hebrew Bible, Genesis, 3.6, 15.15, 18.11, 23.1-23.2, 23.19, 24.1, 25.10, 49.31 (9th cent. BCE - 3rd cent. BCE)

3.6. וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל׃ 15.15. וְאַתָּה תָּבוֹא אֶל־אֲבֹתֶיךָ בְּשָׁלוֹם תִּקָּבֵר בְּשֵׂיבָה טוֹבָה׃ 18.11. וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים׃ 23.1. וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים שְׁנֵי חַיֵּי שָׂרָה׃ 23.1. וְעֶפְרוֹן יֹשֵׁב בְּתוֹךְ בְּנֵי־חֵת וַיַּעַן עֶפְרוֹן הַחִתִּי אֶת־אַבְרָהָם בְּאָזְנֵי בְנֵי־חֵת לְכֹל בָּאֵי שַׁעַר־עִירוֹ לֵאמֹר׃ 23.2. וַיָּקָם הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר־בּוֹ לְאַבְרָהָם לַאֲחֻזַּת־קָבֶר מֵאֵת בְּנֵי־חֵת׃ 23.2. וַתָּמָת שָׂרָה בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ׃ 23.19. וְאַחֲרֵי־כֵן קָבַר אַבְרָהָם אֶת־שָׂרָה אִשְׁתּוֹ אֶל־מְעָרַת שְׂדֵה הַמַּכְפֵּלָה עַל־פְּנֵי מַמְרֵא הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן׃ 24.1. וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַיהוָה בֵּרַךְ אֶת־אַבְרָהָם בַּכֹּל׃ 24.1. וַיִּקַּח הָעֶבֶד עֲשָׂרָה גְמַלִּים מִגְּמַלֵּי אֲדֹנָיו וַיֵּלֶךְ וְכָל־טוּב אֲדֹנָיו בְּיָדוֹ וַיָּקָם וַיֵּלֶךְ אֶל־אֲרַם נַהֲרַיִם אֶל־עִיר נָחוֹר׃ 49.31. שָׁמָּה קָבְרוּ אֶת־אַבְרָהָם וְאֵת שָׂרָה אִשְׁתּוֹ שָׁמָּה קָבְרוּ אֶת־יִצְחָק וְאֵת רִבְקָה אִשְׁתּוֹ וְשָׁמָּה קָבַרְתִּי אֶת־לֵאָה׃ 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." 15.15. But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age." 18.11. Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.—" 23.1. And the life of Sarah was a hundred and seven and twenty years; these were the years of the life of Sarah." 23.2. And Sarah died in Kiriatharba—the same is Hebron—in the land of Canaan; and Abraham came to mourn for Sarah, and to weep for her." 23.19. And after this, Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre—the same is Hebron—in the land of Canaan." 24.1. And Abraham was old, well stricken in age; and the LORD had blessed Abraham in all things." 25.10. the field which Abraham purchased of the children of Heth; there was Abraham buried, and Sarah his wife." 49.31. There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah."
4. Hebrew Bible, Job, 1.1-1.5, 1.8-1.19, 1.21-1.22, 2.4-2.6, 2.9-2.10, 3.3-3.6, 3.8-3.9, 3.13-3.26, 31.39, 42.1-42.16 (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׃ 2.9. וַתֹּאמֶר לוֹ אִשְׁתּוֹ עֹדְךָ מַחֲזִיק בְּתֻמָּתֶךָ בָּרֵךְ אֱלֹהִים וָמֻת׃ 3.3. יֹאבַד יוֹם אִוָּלֶד בּוֹ וְהַלַּיְלָה אָמַר הֹרָה גָבֶר׃ 3.4. הַיּוֹם הַהוּא יְהִי חֹשֶׁךְ אַל־יִדְרְשֵׁהוּ אֱלוֹהַּ מִמָּעַל וְאַל־תּוֹפַע עָלָיו נְהָרָה׃ 3.5. יִגְאָלֻהוּ חֹשֶׁךְ וְצַלְמָוֶת תִּשְׁכָּן־עָלָיו עֲנָנָה יְבַעֲתֻהוּ כִּמְרִירֵי יוֹם׃ 3.6. הַלַּיְלָה הַהוּא יִקָּחֵהוּ אֹפֶל אַל־יִחַדְּ בִּימֵי שָׁנָה בְּמִסְפַּר יְרָחִים אַל־יָבֹא׃ 3.8. יִקְּבֻהוּ אֹרְרֵי־יוֹם הָעֲתִידִים עֹרֵר לִוְיָתָן׃ 3.9. יֶחְשְׁכוּ כּוֹכְבֵי נִשְׁפּוֹ יְקַו־לְאוֹר וָאַיִן וְאַל־יִרְאֶה בְּעַפְעַפֵּי־שָׁחַר׃ 3.13. כִּי־עַתָּה שָׁכַבְתִּי וְאֶשְׁקוֹט יָשַׁנְתִּי אָז יָנוּחַ לִי׃ 3.14. עִם־מְלָכִים וְיֹעֲצֵי אָרֶץ הַבֹּנִים חֳרָבוֹת לָמוֹ׃ 3.15. אוֹ עִם־שָׂרִים זָהָב לָהֶם הַמְמַלְאִים בָּתֵּיהֶם כָּסֶף׃ 3.16. אוֹ כְנֵפֶל טָמוּן לֹא אֶהְיֶה כְּעֹלְלִים לֹא־רָאוּ אוֹר׃ 3.17. שָׁם רְשָׁעִים חָדְלוּ רֹגֶז וְשָׁם יָנוּחוּ יְגִיעֵי כֹחַ׃ 3.18. יַחַד אֲסִירִים שַׁאֲנָנוּ לֹא שָׁמְעוּ קוֹל נֹגֵשׂ׃ 3.19. קָטֹן וְגָדוֹל שָׁם הוּא וְעֶבֶד חָפְשִׁי מֵאֲדֹנָיו׃ 3.21. הַמְחַכִּים לַמָּוֶת וְאֵינֶנּוּ וַיַּחְפְּרֻהוּ מִמַּטְמוֹנִים׃ 3.22. הַשְּׂמֵחִים אֱלֵי־גִיל יָשִׂישׂוּ כִּי יִמְצְאוּ־קָבֶר׃ 3.23. לְגֶבֶר אֲשֶׁר־דַּרְכּוֹ נִסְתָּרָה וַיָּסֶךְ אֱלוֹהַּ בַּעֲדוֹ׃ 3.24. כִּי־לִפְנֵי לַחְמִי אַנְחָתִי תָבֹא וַיִּתְּכוּ כַמַּיִם שַׁאֲגֹתָי׃ 3.25. כִּי פַחַד פָּחַדְתִּי וַיֶּאֱתָיֵנִי וַאֲשֶׁר יָגֹרְתִּי יָבֹא לִי׃ 3.26. לֹא שָׁלַוְתִּי וְלֹא שָׁקַטְתִּי וְלֹא־נָחְתִּי וַיָּבֹא רֹגֶז׃ 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׃ 42.11. 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׃ 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׃ 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.’" 2.9. Then said his wife unto him: ‘Dost thou still hold fast thine integrity? blaspheme God, and die.’" 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." 3.3. Let the day perish wherein I was born, And the night wherein it was said: ‘A man-child is brought forth.’" 3.4. Let that day be darkness; Let not God inquire after it from above, Neither let the light shine upon it." 3.5. Let darkness and the shadow of death claim it for their own; Let a cloud dwell upon it; Let all that maketh black the day terrify it." 3.6. As for that night, let thick darkness seize upon it; Let it not rejoice among the days of the year; Let it not come into the number of the months." 3.8. Let them curse it that curse the day, Who are ready to rouse up leviathan." 3.9. Let the stars of the twilight thereof be dark; Let it look for light, but have none; Neither let it behold the eyelids of the morning;" 3.13. For now should I have lain still and been quiet; I should have slept; then had I been at rest—" 3.14. With kings and counsellors of the earth, Who built up waste places for themselves;" 3.15. Or with princes that had gold, Who filled their houses with silver;" 3.16. Or as a hidden untimely birth I had not been; As infants that never saw light." 3.17. There the wicked cease from troubling; And there the weary are at rest." 3.18. There the prisoners are at ease together; They hear not the voice of the taskmaster." 3.19. The small and great are there alike; And the servant is free from his master." 3.20. Wherewith is light given to him that is in misery, And life unto the bitter in soul—" 3.21. Who long for death, but it cometh not; And dig for it more than for hid treasures;" 3.22. Who rejoice unto exultation, And are glad, when they can find the grave?—" 3.23. To a man whose way is hid, And whom God hath hedged in?" 3.24. For my sighing cometh instead of my food, And my roarings are poured out like water." 3.25. For the thing which I did fear is come upon me, And that which I was afraid of hath overtaken me." 3.26. I was not at ease, neither was I quiet, Neither had I rest; but trouble came." 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." 42.11. 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." 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."
5. Hebrew Bible, 1 Kings, 1.1 (8th cent. BCE - 5th cent. BCE)

1.1. וְאֶת־נָתָן הַנָּבִיא וּבְנָיָהוּ וְאֶת־הַגִּבּוֹרִים וְאֶת־שְׁלֹמֹה אָחִיו לֹא קָרָא׃ 1.1. וְהַמֶּלֶךְ דָּוִד זָקֵן בָּא בַּיָּמִים וַיְכַסֻּהוּ בַּבְּגָדִים וְלֹא יִחַם לוֹ׃ 1.1. Now King David was old and stricken in years; and they covered him with clothes, but he could get no heat."
6. Hebrew Bible, 2 Kings, 18.26 (8th cent. BCE - 5th cent. BCE)

18.26. וַיֹּאמֶר אֶלְיָקִים בֶּן־חִלְקִיָּהוּ וְשֶׁבְנָה וְיוֹאָח אֶל־רַב־שָׁקֵה דַּבֶּר־נָא אֶל־עֲבָדֶיךָ אֲרָמִית כִּי שֹׁמְעִים אֲנָחְנוּ וְאַל־תְּדַבֵּר עִמָּנוּ יְהוּדִית בְּאָזְנֵי הָעָם אֲשֶׁר עַל־הַחֹמָה׃ 18.26. Then said Eliakim the son of Hilkiah, and Shebnah, and Joah, unto Rab-shakeh: ‘Speak, I pray thee, to thy servants in the Aramean language; for we understand it; and speak not with us in the Jews’language, in the ears of the people that are on the wall.’"
7. Hebrew Bible, Isaiah, 36.11, 62.3 (8th cent. BCE - 5th cent. BCE)

36.11. וַיֹּאמֶר אֶלְיָקִים וְשֶׁבְנָא וְיוֹאָח אֶל־רַב־שָׁקֵה דַּבֶּר־נָא אֶל־עֲבָדֶיךָ אֲרָמִית כִּי שֹׁמְעִים אֲנָחְנוּ וְאַל־תְּדַבֵּר אֵלֵינוּ יְהוּדִית בְּאָזְנֵי הָעָם אֲשֶׁר עַל־הַחוֹמָה׃ 62.3. וְהָיִיתְ עֲטֶרֶת תִּפְאֶרֶת בְּיַד־יְהוָה וצנוף [וּצְנִיף] מְלוּכָה בְּכַף־אֱלֹהָיִךְ׃ 36.11. Then said Eliakim and Shebna and Joah unto Rab-shakeh: ‘Speak, I pray thee, unto thy servants in the Aramean language, for we understand it; and speak not to us in the Jews’language, in the ears of the people that are on the wall.’" 62.3. Thou shalt also be a crown of beauty in the hand of the LORD, And a royal diadem in the open hand of thy God."
8. Hebrew Bible, Joshua, 13.1, 23.2 (8th cent. BCE - 5th cent. BCE)

13.1. וְכֹל עָרֵי סִיחוֹן מֶלֶךְ הָאֱמֹרִי אֲשֶׁר מָלַךְ בְּחֶשְׁבּוֹן עַד־גְּבוּל בְּנֵי עַמּוֹן׃ 13.1. וִיהוֹשֻׁעַ זָקֵן בָּא בַּיָּמִים וַיֹּאמֶר יְהוָה אֵלָיו אַתָּה זָקַנְתָּה בָּאתָ בַיָּמִים וְהָאָרֶץ נִשְׁאֲרָה הַרְבֵּה־מְאֹד לְרִשְׁתָּהּ׃ 23.2. וַיִּקְרָא יְהוֹשֻׁעַ לְכָל־יִשְׂרָאֵל לִזְקֵנָיו וּלְרָאשָׁיו וּלְשֹׁפְטָיו וּלְשֹׁטְרָיו וַיֹּאמֶר אֲלֵהֶם אֲנִי זָקַנְתִּי בָּאתִי בַּיָּמִים׃ 13.1. Now Joshua was old and well stricken in years; and the LORD said unto him: ‘Thou art old and well stricken in years, and there remaineth yet very much land to be possessed." 23.2. that Joshua called for all Israel, for their elders and for their heads, and for their judges and for their officers, and said unto them: ‘I am old and well stricken in years."
9. 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."
10. Septuagint, Tobit, 1, 1.1, 1.2, 1.3, 1.3-3.6, 2.5, 3.1, 3.6, 3.10, 4, 4.3, 4.4, 7.7, 11.14, 11.15, 11.16, 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)

11. Hebrew Bible, Daniel, 2.4, 7.12, 7.18 (2nd cent. BCE - 2nd cent. BCE)

2.4. וּמַלְכוּ רביעיה [רְבִיעָאָה] תֶּהֱוֵא תַקִּיפָה כְּפַרְזְלָא כָּל־קֳבֵל דִּי פַרְזְלָא מְהַדֵּק וְחָשֵׁל כֹּלָּא וּכְפַרְזְלָא דִּי־מְרָעַע כָּל־אִלֵּין תַּדִּק וְתֵרֹעַ׃ 2.4. וַיְדַבְּרוּ הַכַּשְׂדִּים לַמֶּלֶךְ אֲרָמִית מַלְכָּא לְעָלְמִין חֱיִי אֱמַר חֶלְמָא לעבדיך [לְעַבְדָךְ] וּפִשְׁרָא נְחַוֵּא׃ 7.12. וּשְׁאָר חֵיוָתָא הֶעְדִּיו שָׁלְטָנְהוֹן וְאַרְכָה בְחַיִּין יְהִיבַת לְהוֹן עַד־זְמַן וְעִדָּן׃ 7.18. וִיקַבְּלוּן מַלְכוּתָא קַדִּישֵׁי עֶלְיוֹנִין וְיַחְסְנוּן מַלְכוּתָא עַד־עָלְמָא וְעַד עָלַם עָלְמַיָּא׃ 2.4. Then spoke the Chaldeans to the king in Aramaic: ‘O king, live for ever! tell thy servants the dream, and we will declare the interpretation.’" 7.12. And as for the rest of the beasts, their dominion was taken away; yet their lives were prolonged for a season and a time." 7.18. But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.’"
12. Septuagint, 2 Maccabees, 6.18, 15.36 (2nd cent. BCE - 2nd cent. BCE)

6.18. Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine's flesh.' 15.36. And they all decreed by public vote never to let this day go unobserved, but to celebrate the thirteenth day of the twelfth month -- which is called Adar in the Syrian language -- the day before Mordecai's day.'
13. Septuagint, Judith, 8.2, 8.5-8.6, 8.10 (2nd cent. BCE - 0th cent. CE)

8.2. Her husband Manasseh, who belonged to her tribe and family, had died during the barley harvest. 8.5. She set up a tent for herself on the roof of her house, and girded sackcloth about her loins and wore the garments of her widowhood. 8.6. She fasted all the days of her widowhood, except the day before the sabbath and the sabbath itself, the day before the new moon and the day of the new moon, and the feasts and days of rejoicing of the house of Israel. 8.10. she sent her maid, who was in charge of all she possessed, to summon Chabris and Charmis, the elders of her city.
14. Septuagint, Wisdom of Solomon, 3.1-3.3, 3.8, 4.7, 4.12-4.13, 5.15-5.16 (2nd cent. BCE - 1st cent. BCE)

3.1. But the souls of the righteous are in the hand of God,and no torment will ever touch them. 3.2. In the eyes of the foolish they seemed to have died,and their departure was thought to be an affliction 3.3. and their going from us to be their destruction;but they are at peace. 3.8. They will govern nations and rule over peoples,and the Lord will reign over them for ever. 4.7. But the righteous man, though he die early, will be at rest. 4.12. For the fascination of wickedness obscures what is good,and roving desire perverts the innocent mind. 4.13. Being perfected in a short time, he fulfilled long years; 5.15. But the righteous live for ever,and their reward is with the Lord;the Most High takes care of them. 5.16. Therefore they will receive a glorious crown and a beautiful diadem from the hand of the Lord,because with his right hand he will cover them,and with his arm he will shield them.
15. Philo of Alexandria, On The Life of Abraham, 27 (1st cent. BCE - 1st cent. CE)

27. For which reason the sacred historian very naturally classes the lover of God and the lover of virtue next in order to him who repents; and this man is in the language of the Hebrews called Noah, but in that of the Greeks, "rest," or "the just man," both being appellations very well suited to the wise man. That of "the just man" most evidently so, for nothing is better than justice, which is the chief among virtues, and which receives the highest honours like the most beautiful member of a company; and the appellation "rest" is likewise appropriate, since the opposite quality to rest is unnatural agitation, the cause of confusion, and tumults, and seditions, and wars, which the wicked pursue; while those who pay due honour to excellence cultivate a tranquil, and quiet, and stable, and peaceful life.
16. Josephus Flavius, Jewish Antiquities, 12.15 (1st cent. CE - 1st cent. CE)

12.15. that the character in which they are written seems to be like to that which is the proper character of the Syrians, and that its sound, when pronounced, is like theirs also; and that this sound appears to be peculiar to themselves. Wherefore he said that nothing hindered why they might not get those books to be translated also; for while nothing is wanting that is necessary for that purpose, we may have their books also in this library. 12.15. for I am persuaded that they will be well-disposed guardians of our possessions, because of their piety towards God, and because I know that my predecessors have borne witness to them, that they are faithful, and with alacrity do what they are desired to do. I will, therefore, though it be a laborious work, that thou remove these Jews, under a promise, that they shall be permitted to use their own laws.
17. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE)

5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”"
18. 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.
19. 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.
20. 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.
21. New Testament, Mark, 9 (1st cent. CE - 1st cent. CE)

22. 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)

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

24. 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
25. Anon., Letter of Aristeas, 12-27, 11

11. your library.' 'What is to prevent you from doing this?' replied the king. 'Everything that is necessary has been placed at your disposal.' 'They need to be translated,' answered Demetrius, 'for in the country of the Jews they use a peculiar alphabet (just as the Egyptians, too, have a special form of letters) and speak a peculiar dialect. They are supposed to use the Syriac tongue, but this is not the case; their language is quite different.' And the king when he understood all the facts of the case ordered a letter to be written to the Jewish High Priest that his purpose (which has already been described) might be accomplished.


Subjects of this text:

subject book bibliographic info
(im)mortality Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 272
abraham Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 209
adam Legaspi, Wisdom in Classical and Biblical Tradition (2018) 91
anael, annanihel Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 210
andreas, companion of aristeas Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
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) 121
aramaic Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
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
asceticism Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 230
atonement Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 230
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
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
book of judith, chronology Gera, Judith (2014) 474
book of judith, irony and humor Gera, Judith (2014) 474
caesarea Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 230
chaldee Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 210
christian Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 230
coele-syria Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
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
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
death, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 101
death Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 251, 253, 272
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) 121
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
dialect Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
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
ego, beate Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 102
egypt Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
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
egyptians Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
elephantine, account, papyrus, text, version of Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 152, 209, 210
endurance Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 230
enoch Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 253
eschatology Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 253, 272
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, 101, 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
faithfulness, fidelity to the law, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 101
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
fasting Gera, Judith (2014) 474
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
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) 121
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
hasmoneans Gera, Judith (2014) 474
head bodyguard Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
hebrew Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
hebrew forms of book of tobit, münster, s. Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 210
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
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, 101, 111, 152
innocent suffering of the just man, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94, 111
invocation of death, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 101
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
iv maccabees, machpelah, cave of Gera, Judith (2014) 474
jacob (patriarch) Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 102
jew Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
jewish, identity, sensibility Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96
jews Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 230
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
job, life of Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 230
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
job, testament of Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 230
job, wife of Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 230
job Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 230
josephus Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
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
judea Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
judeans Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
judith, book of Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 209
judith, death and burial Gera, Judith (2014) 474
judith, piety and asceticism Gera, Judith (2014) 474
judith, seclusion Gera, Judith (2014) 474
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
king Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
knowledge, of good and evil Legaspi, Wisdom in Classical and Biblical Tradition (2018) 91
lamentation, protest, rebellion Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 101
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
maid, judiths Gera, Judith (2014) 474
manasseh, judiths husband, family tomb Gera, Judith (2014) 474
manichaeism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 263
manumission/liberation of slaves Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
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
merits Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 180, 263
misfortune, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78, 101
misfortune Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78, 101
mourning Gera, Judith (2014) 474
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, 101, 105, 111, 152, 181
pain, suffering, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94, 101, 105, 111, 181
paleo-hebrew Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
palestine Gera, Judith (2014) 474
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
persian, the Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
phoenicia Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
piety, in job Legaspi, Wisdom in Classical and Biblical Tradition (2018) 86
pompey Gera, Judith (2014) 474
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
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) 121
ptolemy i soter Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
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
qumran Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
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
roofs, biblical, judiths Gera, Judith (2014) 474
sackcloth Gera, Judith (2014) 474
salvation Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 263
sarah, abrahams wife Gera, Judith (2014) 474
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
satan Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 230
shelamzion Gera, Judith (2014) 474
sheol Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 101
sin, disobedience Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 101
sirach, joshua ben Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 102
sosibius Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
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
suffering Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 230
syria Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
syrian language Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
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
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, 101, 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
translation Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 121
tribulation Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 101, 181
wealth, prosperity, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78
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) 101, 111
yhwh, in tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 101, 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