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Tiresias: The Ancient Mediterranean Religions Source Database



6290
Hebrew Bible, Job, 42.7-42.17


nanAnd 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.


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.


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׃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.


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׃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.’


וַיֵּלְכוּ אֱלִיפַז הַתֵּימָנִי וּבִלְדַּד הַשּׁוּחִי צֹפַר הַנַּעֲמָתִי וַיַּעֲשׂוּ כַּאֲשֶׁר דִּבֶּר אֲלֵיהֶם יְהוָה וַיִּשָּׂא יְהוָה אֶת־פְּנֵי אִיּוֹב׃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.


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

20 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, Song of Songs, 1.4 (9th cent. BCE - 3rd cent. BCE)

1.4. מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו נָגִילָה וְנִשְׂמְחָה בָּךְ נַזְכִּירָה דֹדֶיךָ מִיַּיִן מֵישָׁרִים אֲהֵבוּךָ׃ 1.4. Draw me, we will run after thee; The king hath brought me into his chambers; We will be glad and rejoice in thee, We will find thy love more fragrant than wine! Sincerely do they love thee.
3. Hebrew Bible, Genesis, 2.20, 3.6, 3.10 (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׃ 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." 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." 3.10. And he said: ‘I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.’"
4. Hebrew Bible, Job, 1.1-1.5, 1.7-1.9, 1.21, 2.10, 3.25, 31.39, 38.1-38.3, 42.1-42.9, 42.11-42.17 (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׃ 1.7. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן מֵאַיִן תָּבֹא וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר מִשּׁוּט בָּאָרֶץ וּמֵהִתְהַלֵּךְ בָּהּ׃ 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׃ 1.21. וַיֹּאמֶר עָרֹם יצתי [יָצָאתִי] מִבֶּטֶן אִמִּי וְעָרֹם אָשׁוּב שָׁמָה יְהוָה נָתַן וַיהוָה לָקָח יְהִי שֵׁם יְהוָה מְבֹרָךְ׃ 3.25. כִּי פַחַד פָּחַדְתִּי וַיֶּאֱתָיֵנִי וַאֲשֶׁר יָגֹרְתִּי יָבֹא לִי׃ 31.39. אִם־כֹּחָהּ אָכַלְתִּי בְלִי־כָסֶף וְנֶפֶשׁ בְּעָלֶיהָ הִפָּחְתִּי׃ 38.1. וַיַּעַן־יְהוָה אֶת־אִיּוֹב מנ הסערה [מִן ] [הַסְּעָרָה] וַיֹּאמַר׃ 38.1. וָאֶשְׁבֹּר עָלָיו חֻקִּי וָאָשִׂים בְּרִיחַ וּדְלָתָיִם׃ 38.2. כִּי תִקָּחֶנּוּ אֶל־גְּבוּלוֹ וְכִי־תָבִין נְתִיבוֹת בֵּיתוֹ׃ 38.2. מִי זֶה מַחְשִׁיךְ עֵצָה בְמִלִּין בְּלִי־דָעַת׃ 38.3. אֱזָר־נָא כְגֶבֶר חֲלָצֶיךָ וְאֶשְׁאָלְךָ וְהוֹדִיעֵנִי׃ 38.3. כָּאֶבֶן מַיִם יִתְחַבָּאוּ וּפְנֵי תְהוֹם יִתְלַכָּדוּ׃ 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׃ 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." 1.7. And the LORD said unto Satan: ‘Whence comest thou?’ Then Satan answered the LORD, and said: ‘From going to and fro in the earth, and from walking up and down in it.’" 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?" 1.21. 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." 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." 3.25. For the thing which I did fear is come upon me, And that which I was afraid of hath overtaken me." 31.39. If I have eaten the fruits thereof without money, Or have caused the tillers thereof to be disappointed—" 38.1. Then the LORD answered Job out of the whirlwind, and said:" 38.2. Who is this that darkeneth counsel By words without knowledge?" 38.3. Gird up now thy loins like a man; For I will demand of thee, and declare thou unto Me." 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." 42.11. 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." 42.17. So Job died, being old and full of days."
5. Hebrew Bible, Proverbs, 1.7, 4.7, 8.22-8.31, 9.1-9.6, 14.20 (9th cent. BCE - 3rd cent. BCE)

1.7. יִרְאַת יְהוָה רֵאשִׁית דָּעַת חָכְמָה וּמוּסָר אֱוִילִים בָּזוּ׃ 4.7. רֵאשִׁית חָכְמָה קְנֵה חָכְמָה וּבְכָל־קִנְיָנְךָ קְנֵה בִינָה׃ 8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24. בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25. בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃ 8.26. עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃ 8.27. בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃ 8.28. בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃ 8.29. בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃ 8.31. מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם׃ 9.1. חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃ 9.1. תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃ 9.2. טָבְחָה טִבְחָהּ מָסְכָה יֵינָהּ אַף עָרְכָה שֻׁלְחָנָהּ׃ 9.3. שָׁלְחָה נַעֲרֹתֶיהָ תִקְרָא עַל־גַּפֵּי מְרֹמֵי קָרֶת׃ 9.4. מִי־פֶתִי יָסֻר הֵנָּה חֲסַר־לֵב אָמְרָה לּוֹ׃ 9.5. לְכוּ לַחֲמוּ בְלַחֲמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי׃ 9.6. עִזְבוּ פְתָאיִם וִחְיוּ וְאִשְׁרוּ בְּדֶרֶךְ בִּינָה׃ 1.7. The fear of the LORD is the beginning of knowledge; But the foolish despise wisdom and discipline." 4.7. The beginning of wisdom is: Get wisdom; Yea, with all thy getting get understanding." 8.22. The LORD made me as the beginning of His way, The first of His works of old." 8.23. I was set up from everlasting, from the beginning, Or ever the earth was." 8.24. When there were no depths, I was brought forth; When there were no fountains abounding with water." 8.25. Before the mountains were settled, Before the hills was I brought forth;" 8.26. While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world." 8.27. When He established the heavens, I was there; When He set a circle upon the face of the deep," 8.28. When He made firm the skies above, When the fountains of the deep showed their might," 8.29. When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;" 8.30. Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him," 8.31. Playing in His habitable earth, And my delights are with the sons of men." 9.1. Wisdom hath builded her house, she hath hewn out her seven pillars;" 9.2. She hath prepared her meat, she hath mingled her wine; she hath also furnished her table." 9.3. She hath sent forth her maidens, she calleth, upon the highest places of the city:" 9.4. ’Whoso is thoughtless, let him turn in hither’; as for him that lacketh understanding, she saith to him:" 9.5. 'Come, eat of my bread, and drink of the wine which I have mingled." 9.6. Forsake all thoughtlessness, and live; and walk in the way of understanding." 14.20. The poor is hated even of his own neighbour; But the rich hath many friends. ."
6. Hebrew Bible, Psalms, 104 (9th cent. BCE - 3rd cent. BCE)

7. Hebrew Bible, Ecclesiastes, 5.5 (5th cent. BCE - 2nd cent. BCE)

5.5. אַל־תִּתֵּן אֶת־פִּיךָ לַחֲטִיא אֶת־בְּשָׂרֶךָ וְאַל־תֹּאמַר לִפְנֵי הַמַּלְאָךְ כִּי שְׁגָגָה הִיא לָמָּה יִקְצֹף הָאֱלֹהִים עַל־קוֹלֶךָ וְחִבֵּל אֶת־מַעֲשֵׂה יָדֶיךָ׃ 5.5. Suffer not thy mouth to bring thy flesh into guilt, neither say thou before the messenger, that it was an error; wherefore should God be angry at thy voice, and destroy the work of thy hands?"
8. 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)

9. Septuagint, Ecclesiasticus (Siracides), 6.6-6.7, 6.9, 6.14, 6.17, 13.15, 13.21-13.23 (2nd cent. BCE - 2nd cent. BCE)

13.15. Every creature loves its like,and every person his neighbor; 13.21. When a rich man totters, he is steadied by friends,but when a humble man falls, he is even pushed away by friends. 13.22. If a rich man slips, his helpers are many;he speaks unseemly words, and they justify him. If a humble man slips, they even reproach him;he speaks sensibly, and receives no attention. 13.23. When the rich man speaks all are silent,and they extol to the clouds what he says. When the poor man speaks they say, "Who is this fellow?" And should he stumble, they even push him down.
10. Mishnah, Eduyot, 5.6 (1st cent. CE - 3rd cent. CE)

5.6. Akavia ben Mahalalel testified concerning four things. They said to him: Akavia, retract these four things which you say, and we will make you the head of the court in Israel. He said to them: it is better for me to be called a fool all my days than that I should become [even] for one hour a wicked man before God; So they shouldn’t say: “he withdrew his opinions for the sake of power.” He used to pronounce impure the hair which has been left over [in leprosy], And green (yellow) blood (of vaginal discharge); But the Sages declared them clean. He used to permit the wool of a first-born animal which was blemished and which had fallen out and had been put in a niche, the first-born being slaughtered afterwards; But the sages forbid it. He used to say: a woman proselyte and a freed slave-woman are not made to drink of the bitter waters. But the Sages say: they are made to drink. They said to him: it happened in the case of Karkemith, a freed slave-woman who was in Jerusalem, that Shemaiah and Avtalion made her drink. He said to them: they made her drink an example (and not the real water). Whereupon they excommunicated him; and he died while he was under excommunication, and the court stoned his coffin. Rabbi Judah said: God forbid [that one should say] that Akavia was excommunicated; for the courtyard is never locked for any man in Israel who was equal to Avavia ben Mahalalel in wisdom and the fear of sin. But whom did they excommunicate? Eliezer the son of Hanoch who cast doubt against the laws concerning the purifying of the hands. And when he died the court sent and laid a stone on his coffin. This teaches that whoever is excommunicated and dies while under excommunication, his coffin is stoned."
11. New Testament, Acts, 2.44-2.47, 4.32-4.37 (1st cent. CE - 2nd cent. CE)

2.44. All who believed were together, and had all things common. 2.45. They sold their possessions and goods, and distributed them to all, according as anyone had need. 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart 2.47. praising God, and having favor with all the people. The Lord added to the assembly day by day those who were being saved. 4.32. The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common. 4.33. With great power, the apostles gave their testimony of the resurrection of the Lord Jesus. Great grace was on them all. 4.34. For neither was there among them any who lacked, for as many as were owners of lands or houses sold them, and brought the prices of the things that were sold 4.35. and laid them at the apostles' feet, and distribution was made to each, according as anyone had need. 4.36. Joses, who by the apostles was surnamed Barnabas (which is, being interpreted, Son of Exhortation), a Levite, a man of Cyprus by race 4.37. having a field, sold it, and brought the money and laid it at the apostles' feet.
12. 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.
13. 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.
14. New Testament, Luke, 8.13, 14.21-14.23 (1st cent. CE - 1st cent. CE)

8.13. Those on the rock are they who, when they hear, receive the word with joy; but these have no root, who believe for a while, then fall away in time of temptation. 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.
15. New Testament, Mark, 4.16-4.17 (1st cent. CE - 1st cent. CE)

4.16. These in like manner are those who are sown on the rocky places, who, when they have heard the word, immediately receive it with joy. 4.17. They have no root in themselves, but are short-lived. When oppression or persecution arises because of the word, immediately they stumble.
16. New Testament, Matthew, 13.20 (1st cent. CE - 1st cent. CE)

13.20. What was sown on the rocky places, this is he who hears the word, and immediately with joy receives it;
17. Palestinian Talmud, Hagigah, 2.1 (2nd cent. CE - 5th cent. CE)

18. 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)

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

20. 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


Subjects of this text:

subject book bibliographic info
(simon) peter Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 168
abraham Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 209
adam Legaspi, Wisdom in Classical and Biblical Tradition (2018) 91, 105, 106
adversity Corley, Ben Sira's Teaching on Friendship (2002) 54
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
aqiba Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 128
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
bildungsroman, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 88
builder Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 128
carpenter Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 128
caution Corley, Ben Sira's Teaching on Friendship (2002) 54
chaldee Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 210
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
debate Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 111, 152, 181
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
disciple Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 128
disciples of jesus, following jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 168
disciples of jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 168
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
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
elephantine, account, papyrus, text, version of Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 152, 209, 210
elisha b. abuyah Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 128
enemies Corley, Ben Sira's Teaching on Friendship (2002) 54
eschaton Legaspi, Wisdom in Classical and Biblical Tradition (2018) 106
esther, book of Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 209
eve Legaspi, Wisdom in Classical and Biblical Tradition (2018) 91, 106
evil Corley, Ben Sira's Teaching on Friendship (2002) 54
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) 88, 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) 88, 111
faithfulness Corley, Ben Sira's Teaching on Friendship (2002) 54
family, in job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 88
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
gnosticism/gnostics Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 263
god, temptation by Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 168
god, word of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 168
good Corley, Ben Sira's Teaching on Friendship (2002) 54
good name Corley, Ben Sira's Teaching on Friendship (2002) 54
gospel, of luke Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 168
gospel, of mark Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 168
grace Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 180, 263
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
heart Corley, Ben Sira's Teaching on Friendship (2002) 54
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
hope Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 168
house, of meeting Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 128
ijob Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 168
inheritance, moral and religious Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 111, 152
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
intercession Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 168
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) 96, 111, 152
israelites Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 105, 181
jacob (patriarch) Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 102
jesus, lukan Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 168
jew Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 88, 181
jewish, identity, sensibility Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 88, 96
job, arab pre-islamic ḥimāʾ Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 88
job, arabic setting Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 88
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) 88, 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) 88, 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) 94
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) 111, 152
job, book of, literary genre Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94, 96, 111
job, book of, of the story (jewish) Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 88
job, book of, prologue Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 88, 94, 96, 105, 111, 152
job, book of, rabbinical revision Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 88
job, book of, reader Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94, 111
job, book of, rewrites and integrations Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 88
job, book of, sources Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 111
job, book of, structure and outline Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96, 111, 210
job, book of Legaspi, Wisdom in Classical and Biblical Tradition (2018) 86, 91, 105, 106
job, friends Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 88
job, sons Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 88, 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
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, 106
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
like seeking like Corley, Ben Sira's Teaching on Friendship (2002) 54
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) 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
meir Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 128
merits Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 180, 263
metaphysical vulnerability Legaspi, Wisdom in Classical and Biblical Tradition (2018) 106
misfortune, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 88
muhammad Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 128
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) 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
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
oneness of soul Corley, Ben Sira's Teaching on Friendship (2002) 54
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) 94, 105, 111, 152, 181
pain, suffering, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94, 105, 111, 181
parable Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 168
persecution Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 168
pietas, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 88
piety, in job Legaspi, Wisdom in Classical and Biblical Tradition (2018) 86
poor Corley, Ben Sira's Teaching on Friendship (2002) 54
prayer, supplication, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 88
private sphere Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 128
proof texts Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 180
prosperity Corley, Ben Sira's Teaching on Friendship (2002) 54
providence, stoic type Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 180, 263
public sphere Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 128
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
rich Corley, Ben Sira's Teaching on Friendship (2002) 54
righteousness, rectitude, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 96, 152
roman persecution Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 128
sabbath Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 128
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
satan Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 168; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 86
scripture Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 128
sharing (goods in common) Corley, Ben Sira's Teaching on Friendship (2002) 54
sin, disobedience Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 88
sirach, joshua ben Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 102
soteriology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 168
structuralist, analysis, function, narrative Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 88, 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
tailor Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 128
temptation, of disciples Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 168
temptation Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 168
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
tiberias Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 128
tobit, author x Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 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) 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) 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) 88, 94, 96, 111, 152
tobit, structure and outline Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 94, 111
tobit Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 102
torah, scholars of' Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 128
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) 88
wisdom, in job Legaspi, Wisdom in Classical and Biblical Tradition (2018) 106
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