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Tiresias: The Ancient Mediterranean Religions Source Database



6293
Hebrew Bible, Joshua, 2


nanNow therefore, I pray you, swear unto me by the LORD, since I have dealt kindly with you, that ye also will deal kindly with my father’s house—and give me a true token—,And the men said unto her: ‘Our life for yours, if ye tell not this our business; and it shall be, when the LORD giveth us the land, that we will deal kindly and truly with thee.’,And as soon as we had heard it, our hearts did melt, neither did there remain any more spirit in any man, because of you; for the LORD your God, He is God in heaven above, and on earth beneath.,And they said unto Joshua: ‘Truly the LORD hath delivered into our hands all the land; and moreover all the inhabitants of the land do melt away before us.’,Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by; and thou shalt gather unto thee into the house thy father, and thy mother, and thy brethren, and all thy father’s household.,And the woman took the two men, and hid them; and she said: ‘Yea, the men came unto me, but I knew not whence they were;,And the men pursued after them the way to the Jordan unto the fords; and as soon as they that pursued after them were gone out, the gate was shut.,Then the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun; and they told him all that had befallen them.,And she said: ‘According unto your words, so be it.’ And she sent them away, and they departed; and she bound the scarlet line in the window.,But if thou utter this our business, then we will be guiltless of thine oath which thou hast made us to swear.’,Then she let them down by a cord through the window; for her house was upon the side of the wall, and she dwelt upon the wall.,and it came to pass about the time of the shutting of the gate, when it was dark, that the men went out; whither the men went I know not; pursue after them quickly; for ye shall overtake them.’,And she said unto them: ‘Get you to the mountain, lest the pursuers light upon you; and hide yourselves there three days, until the pursuers be returned; and afterward may ye go your way.’,And Joshua the son of Nun sent out of Shittim two spies secretly, saying: ‘Go view the land, and Jericho.’ And they went, and came into the house of a harlot whose name was Rahab, and lay there.,And the men said unto her: ‘We will be guiltless of this thine oath which thou hast made us to swear.,and she said unto the men: ‘I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land melt away before you.,And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless; and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him.,And before they were laid down, she came up unto them upon the roof;,But she had brought them up to the roof, and hid them with the stalks of flax, which she had spread out upon the roof.,And it was told the king of Jericho, saying: ‘Behold, there came men in hither to-night of the children of Israel to search out the land.’,And they went, and came unto the mountain, and abode there three days, until the pursuers were returned; and the pursuers sought them throughout all the way, but found them not.,and save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death.’,And the king of Jericho sent unto Rahab, saying: ‘Bring forth the men that are come to thee, that are entered into thy house; for they are come to search out all the land.’,For we have heard how the LORD dried up the water of the Red Sea before you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were beyond the Jordan, unto Sihon and to Og, whom ye utterly destroyed.


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

35 results
1. Hebrew Bible, Deuteronomy, 31.1-31.7, 34.5 (9th cent. BCE - 3rd cent. BCE)

31.1. וַיֵּלֶךְ מֹשֶׁה וַיְדַבֵּר אֶת־הַדְּבָרִים הָאֵלֶּה אֶל־כָּל־יִשְׂרָאֵל׃ 31.1. וַיְצַו מֹשֶׁה אוֹתָם לֵאמֹר מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד שְׁנַת הַשְּׁמִטָּה בְּחַג הַסֻּכּוֹת׃ 31.2. וַיֹּאמֶר אֲלֵהֶם בֶּן־מֵאָה וְעֶשְׂרִים שָׁנָה אָנֹכִי הַיּוֹם לֹא־אוּכַל עוֹד לָצֵאת וְלָבוֹא וַיהוָה אָמַר אֵלַי לֹא תַעֲבֹר אֶת־הַיַּרְדֵּן הַזֶּה׃ 31.2. כִּי־אֲבִיאֶנּוּ אֶל־הָאֲדָמָה אֲשֶׁר־נִשְׁבַּעְתִּי לַאֲבֹתָיו זָבַת חָלָב וּדְבַשׁ וְאָכַל וְשָׂבַע וְדָשֵׁן וּפָנָה אֶל־אֱלֹהִים אֲחֵרִים וַעֲבָדוּם וְנִאֲצוּנִי וְהֵפֵר אֶת־בְּרִיתִי׃ 31.3. יְהוָה אֱלֹהֶיךָ הוּא עֹבֵר לְפָנֶיךָ הוּא־יַשְׁמִיד אֶת־הַגּוֹיִם הָאֵלֶּה מִלְּפָנֶיךָ וִירִשְׁתָּם יְהוֹשֻׁעַ הוּא עֹבֵר לְפָנֶיךָ כַּאֲשֶׁר דִּבֶּר יְהוָה׃ 31.3. וַיְדַבֵּר מֹשֶׁה בְּאָזְנֵי כָּל־קְהַל יִשְׂרָאֵל אֶת־דִּבְרֵי הַשִּׁירָה הַזֹּאת עַד תֻּמָּם׃ 31.4. וְעָשָׂה יְהוָה לָהֶם כַּאֲשֶׁר עָשָׂה לְסִיחוֹן וּלְעוֹג מַלְכֵי הָאֱמֹרִי וּלְאַרְצָם אֲשֶׁר הִשְׁמִיד אֹתָם׃ 31.5. וּנְתָנָם יְהוָה לִפְנֵיכֶם וַעֲשִׂיתֶם לָהֶם כְּכָל־הַמִּצְוָה אֲשֶׁר צִוִּיתִי אֶתְכֶם׃ 31.6. חִזְקוּ וְאִמְצוּ אַל־תִּירְאוּ וְאַל־תַּעַרְצוּ מִפְּנֵיהֶם כִּי יְהוָה אֱלֹהֶיךָ הוּא הַהֹלֵךְ עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ׃ 31.7. וַיִּקְרָא מֹשֶׁה לִיהוֹשֻׁעַ וַיֹּאמֶר אֵלָיו לְעֵינֵי כָל־יִשְׂרָאֵל חֲזַק וֶאֱמָץ כִּי אַתָּה תָּבוֹא אֶת־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתָם לָתֵת לָהֶם וְאַתָּה תַּנְחִילֶנָּה אוֹתָם׃ 34.5. וַיָּמָת שָׁם מֹשֶׁה עֶבֶד־יְהוָה בְּאֶרֶץ מוֹאָב עַל־פִּי יְהוָה׃ 31.1. And Moses went and spoke these words unto all Israel." 31.2. And he said unto them: ‘I am a hundred and twenty years old this day; I can no more go out and come in; and the LORD hath said unto me: Thou shalt not go over this Jordan." 31.3. The LORD thy God, He will go over before thee; He will destroy these nations from before thee, and thou shalt dispossess them; and Joshua, he shall go over before thee, as the LORD hath spoken." 31.4. And the LORD will do unto them as He did to Sihon and to Og, the kings of the Amorites, and unto their land; whom He destroyed." 31.5. And the LORD will deliver them up before you, and ye shall do unto them according unto all the commandment which I have commanded you." 31.6. Be strong and of good courage, fear not, nor be affrighted at them; for the LORD thy God, He it is that doth go with thee; He will not fail thee, nor forsake thee.’" 31.7. And Moses called unto Joshua, and said unto him in the sight of all Israel: ‘Be strong and of good courage; for thou shalt go with this people into the land which the LORD hath sworn unto their fathers to give them; and thou shalt cause them to inherit it." 34.5. So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD."
2. Hebrew Bible, Esther, 2.20 (9th cent. BCE - 3rd cent. BCE)

2.20. Esther had not yet made known her kindred nor her people; as Mordecai had charged her; for Esther did the commandment of Mordecai, like as when she was brought up with him—"
3. Hebrew Bible, Exodus, 2.6, 3.2-3.5, 3.20, 15.25, 17.11 (9th cent. BCE - 3rd cent. BCE)

2.6. וַתִּפְתַּח וַתִּרְאֵהוּ אֶת־הַיֶּלֶד וְהִנֵּה־נַעַר בֹּכֶה וַתַּחְמֹל עָלָיו וַתֹּאמֶר מִיַּלְדֵי הָעִבְרִים זֶה׃ 3.2. וַיֵּרָא מַלְאַךְ יְהֹוָה אֵלָיו בְּלַבַּת־אֵשׁ מִתּוֹךְ הַסְּנֶה וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל׃ 3.2. וְשָׁלַחְתִּי אֶת־יָדִי וְהִכֵּיתִי אֶת־מִצְרַיִם בְּכֹל נִפְלְאֹתַי אֲשֶׁר אֶעֱשֶׂה בְּקִרְבּוֹ וְאַחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם׃ 3.3. וַיֹּאמֶר מֹשֶׁה אָסֻרָה־נָּא וְאֶרְאֶה אֶת־הַמַּרְאֶה הַגָּדֹל הַזֶּה מַדּוּעַ לֹא־יִבְעַר הַסְּנֶה׃ 3.4. וַיַּרְא יְהוָה כִּי סָר לִרְאוֹת וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה וַיֹּאמֶר מֹשֶׁה מֹשֶׁה וַיֹּאמֶר הִנֵּנִי׃ 3.5. וַיֹּאמֶר אַל־תִּקְרַב הֲלֹם שַׁל־נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת־קֹדֶשׁ הוּא׃ 15.25. וַיִּצְעַק אֶל־יְהוָה וַיּוֹרֵהוּ יְהוָה עֵץ וַיַּשְׁלֵךְ אֶל־הַמַּיִם וַיִּמְתְּקוּ הַמָּיִם שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּהוּ׃ 17.11. וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל וְכַאֲשֶׁר יָנִיחַ יָדוֹ וְגָבַר עֲמָלֵק׃ 2.6. And she opened it, and saw it, even the child; and behold a boy that wept. And she had compassion on him, and said: ‘This is one of the Hebrews’children.’" 3.2. And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed." 3.3. And Moses said: ‘I will turn aside now, and see this great sight, why the bush is not burnt.’" 3.4. And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said: ‘Moses, Moses.’ And he said: ‘Here am I.’" 3.5. And He said: ‘Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’" 3.20. And I will put forth My hand, and smite Egypt with all My wonders which I will do in the midst thereof. And after that he will let you go." 15.25. And he cried unto the LORD; and the LORD showed him a tree, and he cast it into the waters, and the waters were made sweet. There He made for them a statute and an ordice, and there He proved them;" 17.11. And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed."
4. Hebrew Bible, Genesis, 16.8, 24.3, 39.14 (9th cent. BCE - 3rd cent. BCE)

16.8. וַיֹּאמַר הָגָר שִׁפְחַת שָׂרַי אֵי־מִזֶּה בָאת וְאָנָה תֵלֵכִי וַתֹּאמֶר מִפְּנֵי שָׂרַי גְּבִרְתִּי אָנֹכִי בֹּרַחַת׃ 24.3. וְאַשְׁבִּיעֲךָ בַּיהוָה אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ אֲשֶׁר לֹא־תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יוֹשֵׁב בְּקִרְבּוֹ׃ 24.3. וַיְהִי כִּרְאֹת אֶת־הַנֶּזֶם וְאֶת־הַצְּמִדִים עַל־יְדֵי אֲחֹתוֹ וּכְשָׁמְעוֹ אֶת־דִּבְרֵי רִבְקָה אֲחֹתוֹ לֵאמֹר כֹּה־דִבֶּר אֵלַי הָאִישׁ וַיָּבֹא אֶל־הָאִישׁ וְהִנֵּה עֹמֵד עַל־הַגְּמַלִּים עַל־הָעָיִן׃ 39.14. וַתִּקְרָא לְאַנְשֵׁי בֵיתָהּ וַתֹּאמֶר לָהֶם לֵאמֹר רְאוּ הֵבִיא לָנוּ אִישׁ עִבְרִי לְצַחֶק בָּנוּ בָּא אֵלַי לִשְׁכַּב עִמִּי וָאֶקְרָא בְּקוֹל גָּדוֹל׃ 16.8. And he said: ‘Hagar, Sarai’s handmaid, whence camest thou? and whither goest thou?’ And she said: ‘I flee from the face of my mistress Sarai.’" 24.3. And I will make thee swear by the LORD, the God of heaven and the God of the earth, that thou shalt not take a wife for my son of the daughters of the Canaanites, among whom I dwell." 39.14. that she called unto the men of her house, and spoke unto them, saying: ‘See, he hath brought in a Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice."
5. Hebrew Bible, Jonah, 1.8-1.9 (9th cent. BCE - 3rd cent. BCE)

1.8. וַיֹּאמְרוּ אֵלָיו הַגִּידָה־נָּא לָנוּ בַּאֲשֶׁר לְמִי־הָרָעָה הַזֹּאת לָנוּ מַה־מְּלַאכְתְּךָ וּמֵאַיִן תָּבוֹא מָה אַרְצֶךָ וְאֵי־מִזֶּה עַם אָתָּה׃ 1.9. וַיֹּאמֶר אֲלֵיהֶם עִבְרִי אָנֹכִי וְאֶת־יְהוָה אֱלֹהֵי הַשָּׁמַיִם אֲנִי יָרֵא אֲשֶׁר־עָשָׂה אֶת־הַיָּם וְאֶת־הַיַּבָּשָׁה׃ 1.8. Then said they unto him: ‘Tell us, we pray thee, for whose cause this evil is upon us: what is thine occupation? and whence comest thou? what is thy country? and of what people art thou?’" 1.9. And he said unto them: ‘I am an Hebrew; and I fear the LORD, the God of heaven, who hath made the sea and the dry land.’"
6. Hebrew Bible, Leviticus, 19.11 (9th cent. BCE - 3rd cent. BCE)

19.11. לֹא תִּגְנֹבוּ וְלֹא־תְכַחֲשׁוּ וְלֹא־תְשַׁקְּרוּ אִישׁ בַּעֲמִיתוֹ׃ 19.11. Ye shall not steal; neither shall ye deal falsely, nor lie one to another."
7. Hebrew Bible, Numbers, 27.16-27.17 (9th cent. BCE - 3rd cent. BCE)

27.16. יִפְקֹד יְהוָה אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר אִישׁ עַל־הָעֵדָה׃ 27.17. אֲשֶׁר־יֵצֵא לִפְנֵיהֶם וַאֲשֶׁר יָבֹא לִפְנֵיהֶם וַאֲשֶׁר יוֹצִיאֵם וַאֲשֶׁר יְבִיאֵם וְלֹא תִהְיֶה עֲדַת יְהוָה כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה׃ 27.16. ’Let the LORD, the God of the spirits of all flesh, set a man over the congregation," 27.17. who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.’"
8. Hebrew Bible, Proverbs, 6.17, 12.22 (9th cent. BCE - 3rd cent. BCE)

6.17. עֵינַיִם רָמוֹת לְשׁוֹן שָׁקֶר וְיָדַיִם שֹׁפְכוֹת דָּם־נָקִי׃ 12.22. תּוֹעֲבַת יְהוָה שִׂפְתֵי־שָׁקֶר וְעֹשֵׂי אֱמוּנָה רְצוֹנוֹ׃ 6.17. Haughty eyes, a lying tongue, And hands that shed innocent blood;" 12.22. Lying lips are an abomination to the LORD; But they that deal truly are His delight. ."
9. Hebrew Bible, Psalms, 114.3 (9th cent. BCE - 3rd cent. BCE)

114.3. הַיָּם רָאָה וַיָּנֹס הַיַּרְדֵּן יִסֹּב לְאָחוֹר׃ 114.3. The sea saw it, and fled; The Jordan turned backward."
10. Hebrew Bible, 1 Kings, 2, 1 (8th cent. BCE - 5th cent. BCE)

11. Hebrew Bible, 1 Samuel, 19 (8th cent. BCE - 5th cent. BCE)

12. Hebrew Bible, 2 Samuel, 8.18 (8th cent. BCE - 5th cent. BCE)

8.18. וּבְנָיָהוּ בֶּן־יְהוֹיָדָע וְהַכְּרֵתִי וְהַפְּלֵתִי וּבְנֵי דָוִד כֹּהֲנִים הָיוּ׃ 8.18. and Benayahu the son of Yehoyada, and the Kereti, and the Peleti, and the sons of David were ministers of state."
13. Hebrew Bible, Joshua, 1.5, 1.7-1.8, 1.17, 3.15-3.17, 5.10, 5.13-5.15, 6.9, 6.17-6.21, 6.23-6.26, 8.18, 8.35, 11.15, 12.3, 12.6-12.7, 12.9-12.24, 14.2, 20.2-20.3, 24.25, 24.29 (8th cent. BCE - 5th cent. BCE)

1.5. לֹא־יִתְיַצֵּב אִישׁ לְפָנֶיךָ כֹּל יְמֵי חַיֶּיךָ כַּאֲשֶׁר הָיִיתִי עִם־מֹשֶׁה אֶהְיֶה עִמָּךְ לֹא אַרְפְּךָ וְלֹא אֶעֶזְבֶךָּ׃ 1.7. רַק חֲזַק וֶאֱמַץ מְאֹד לִשְׁמֹר לַעֲשׂוֹת כְּכָל־הַתּוֹרָה אֲשֶׁר צִוְּךָ מֹשֶׁה עַבְדִּי אַל־תָּסוּר מִמֶּנּוּ יָמִין וּשְׂמֹאול לְמַעַן תַּשְׂכִּיל בְּכֹל אֲשֶׁר תֵּלֵךְ׃ 1.8. לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃ 1.17. כְּכֹל אֲשֶׁר־שָׁמַעְנוּ אֶל־מֹשֶׁה כֵּן נִשְׁמַע אֵלֶיךָ רַק יִהְיֶה יְהוָה אֱלֹהֶיךָ עִמָּךְ כַּאֲשֶׁר הָיָה עִם־מֹשֶׁה׃ 3.15. וּכְבוֹא נֹשְׂאֵי הָאָרוֹן עַד־הַיַּרְדֵּן וְרַגְלֵי הַכֹּהֲנִים נֹשְׂאֵי הָאָרוֹן נִטְבְּלוּ בִּקְצֵה הַמָּיִם וְהַיַּרְדֵּן מָלֵא עַל־כָּל־גְּדוֹתָיו כֹּל יְמֵי קָצִיר׃ 3.16. וַיַּעַמְדוּ הַמַּיִם הַיֹּרְדִים מִלְמַעְלָה קָמוּ נֵד־אֶחָד הַרְחֵק מְאֹד באדם [מֵאָדָם] הָעִיר אֲשֶׁר מִצַּד צָרְתָן וְהַיֹּרְדִים עַל יָם הָעֲרָבָה יָם־הַמֶּלַח תַּמּוּ נִכְרָתוּ וְהָעָם עָבְרוּ נֶגֶד יְרִיחוֹ׃ 3.17. וַיַּעַמְדוּ הַכֹּהֲנִים נֹשְׂאֵי הָאָרוֹן בְּרִית־יְהוָה בֶּחָרָבָה בְּתוֹךְ הַיַּרְדֵּן הָכֵן וְכָל־יִשְׂרָאֵל עֹבְרִים בֶּחָרָבָה עַד אֲשֶׁר־תַּמּוּ כָּל־הַגּוֹי לַעֲבֹר אֶת־הַיַּרְדֵּן׃ 5.13. וַיְהִי בִּהְיוֹת יְהוֹשֻׁעַ בִּירִיחוֹ וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה־אִישׁ עֹמֵד לְנֶגְדּוֹ וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וַיֵּלֶךְ יְהוֹשֻׁעַ אֵלָיו וַיֹּאמֶר לוֹ הֲלָנוּ אַתָּה אִם־לְצָרֵינוּ׃ 5.14. וַיֹּאמֶר לֹא כִּי אֲנִי שַׂר־צְבָא־יְהוָה עַתָּה בָאתִי וַיִּפֹּל יְהוֹשֻׁעַ אֶל־פָּנָיו אַרְצָה וַיִּשְׁתָּחוּ וַיֹּאמֶר לוֹ מָה אֲדֹנִי מְדַבֵּר אֶל־עַבְדּוֹ׃ 5.15. וַיֹּאמֶר שַׂר־צְבָא יְהוָה אֶל־יְהוֹשֻׁעַ שַׁל־נַעַלְךָ מֵעַל רַגְלֶךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עֹמֵד עָלָיו קֹדֶשׁ הוּא וַיַּעַשׂ יְהוֹשֻׁעַ כֵּן׃ 6.9. וְהֶחָלוּץ הֹלֵךְ לִפְנֵי הַכֹּהֲנִים תקעו [תֹּקְעֵי] הַשּׁוֹפָרוֹת וְהַמְאַסֵּף הֹלֵךְ אַחֲרֵי הָאָרוֹן הָלוֹךְ וְתָקוֹעַ בַּשּׁוֹפָרוֹת׃ 6.17. וְהָיְתָה הָעִיר חֵרֶם הִיא וְכָל־אֲשֶׁר־בָּהּ לַיהוָה רַק רָחָב הַזּוֹנָה תִּחְיֶה הִיא וְכָל־אֲשֶׁר אִתָּהּ בַּבַּיִת כִּי הֶחְבְּאַתָה אֶת־הַמַּלְאָכִים אֲשֶׁר שָׁלָחְנוּ׃ 6.18. וְרַק־אַתֶּם שִׁמְרוּ מִן־הַחֵרֶם פֶּן־תַּחֲרִימוּ וּלְקַחְתֶּם מִן־הַחֵרֶם וְשַׂמְתֶּם אֶת־מַחֲנֵה יִשְׂרָאֵל לְחֵרֶם וַעֲכַרְתֶּם אוֹתוֹ׃ 6.19. וְכֹל כֶּסֶף וְזָהָב וּכְלֵי נְחֹשֶׁת וּבַרְזֶל קֹדֶשׁ הוּא לַיהוָה אוֹצַר יְהוָה יָבוֹא׃ 6.21. וַיַּחֲרִימוּ אֶת־כָּל־אֲשֶׁר בָּעִיר מֵאִישׁ וְעַד־אִשָּׁה מִנַּעַר וְעַד־זָקֵן וְעַד שׁוֹר וָשֶׂה וַחֲמוֹר לְפִי־חָרֶב׃ 6.23. וַיָּבֹאוּ הַנְּעָרִים הַמְרַגְּלִים וַיֹּצִיאוּ אֶת־רָחָב וְאֶת־אָבִיהָ וְאֶת־אִמָּהּ וְאֶת־אַחֶיהָ וְאֶת־כָּל־אֲשֶׁר־לָהּ וְאֵת כָּל־מִשְׁפְּחוֹתֶיהָ הוֹצִיאוּ וַיַּנִּיחוּם מִחוּץ לְמַחֲנֵה יִשְׂרָאֵל׃ 6.24. וְהָעִיר שָׂרְפוּ בָאֵשׁ וְכָל־אֲשֶׁר־בָּהּ רַק הַכֶּסֶף וְהַזָּהָב וּכְלֵי הַנְּחֹשֶׁת וְהַבַּרְזֶל נָתְנוּ אוֹצַר בֵּית־יְהוָה׃ 6.25. וְאֶת־רָחָב הַזּוֹנָה וְאֶת־בֵּית אָבִיהָ וְאֶת־כָּל־אֲשֶׁר־לָהּ הֶחֱיָה יְהוֹשֻׁעַ וַתֵּשֶׁב בְּקֶרֶב יִשְׂרָאֵל עַד הַיּוֹם הַזֶּה כִּי הֶחְבִּיאָה אֶת־הַמַּלְאָכִים אֲשֶׁר־שָׁלַח יְהוֹשֻׁעַ לְרַגֵּל אֶת־יְרִיחוֹ׃ 6.26. וַיַּשְׁבַּע יְהוֹשֻׁעַ בָּעֵת הַהִיא לֵאמֹר אָרוּר הָאִישׁ לִפְנֵי יְהוָה אֲשֶׁר יָקוּם וּבָנָה אֶת־הָעִיר הַזֹּאת אֶת־יְרִיחוֹ בִּבְכֹרוֹ יְיַסְּדֶנָּה וּבִצְעִירוֹ יַצִּיב דְּלָתֶיהָ׃ 8.18. וַיֹּאמֶר יְהוָה אֶל־יְהוֹשֻׁעַ נְטֵה בַּכִּידוֹן אֲשֶׁר־בְּיָדְךָ אֶל־הָעַי כִּי בְיָדְךָ אֶתְּנֶנָּה וַיֵּט יְהוֹשֻׁעַ בַּכִּידוֹן אֲשֶׁר־בְּיָדוֹ אֶל־הָעִיר׃ 8.35. לֹא־הָיָה דָבָר מִכֹּל אֲשֶׁר־צִוָּה מֹשֶׁה אֲשֶׁר לֹא־קָרָא יְהוֹשֻׁעַ נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וְהַנָּשִׁים וְהַטַּף וְהַגֵּר הַהֹלֵךְ בְּקִרְבָּם׃ 11.15. כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה עַבְדּוֹ כֵּן־צִוָּה מֹשֶׁה אֶת־יְהוֹשֻׁעַ וְכֵן עָשָׂה יְהוֹשֻׁעַ לֹא־הֵסִיר דָּבָר מִכֹּל אֲשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 12.3. וְהָעֲרָבָה עַד־יָם כִּנְרוֹת מִזְרָחָה וְעַד יָם הָעֲרָבָה יָם־הַמֶּלַח מִזְרָחָה דֶּרֶךְ בֵּית הַיְשִׁמוֹת וּמִתֵּימָן תַּחַת אַשְׁדּוֹת הַפִּסְגָּה׃ 12.6. מֹשֶׁה עֶבֶד־יְהוָה וּבְנֵי יִשְׂרָאֵל הִכּוּם וַיִּתְּנָהּ מֹשֶׁה עֶבֶד־יְהוָה יְרֻשָּׁה לָרֻאוּבֵנִי וְלַגָּדִי וְלַחֲצִי שֵׁבֶט הַמְנַשֶּׁה׃ 12.7. וְאֵלֶּה מַלְכֵי הָאָרֶץ אֲשֶׁר הִכָּה יְהוֹשֻׁעַ וּבְנֵי יִשְׂרָאֵל בְּעֵבֶר הַיַּרְדֵּן יָמָּה מִבַּעַל גָּד בְּבִקְעַת הַלְּבָנוֹן וְעַד־הָהָר הֶחָלָק הָעֹלֶה שֵׂעִירָה וַיִּתְּנָהּ יְהוֹשֻׁעַ לְשִׁבְטֵי יִשְׂרָאֵל יְרֻשָּׁה כְּמַחְלְקֹתָם׃ 12.9. מֶלֶךְ יְרִיחוֹ אֶחָד מֶלֶךְ הָעַי אֲשֶׁר־מִצַּד בֵּית־אֵל אֶחָד׃ 12.11. מֶלֶךְ יַרְמוּת אֶחָד מֶלֶךְ לָכִישׁ אֶחָד׃ 12.12. מֶלֶךְ עֶגְלוֹן אֶחָד מֶלֶךְ גֶּזֶר אֶחָד׃ 12.13. מֶלֶךְ דְּבִר אֶחָד מֶלֶךְ גֶּדֶר אֶחָד׃ 12.14. מֶלֶךְ חָרְמָה אֶחָד מֶלֶךְ עֲרָד אֶחָד׃ 12.15. מֶלֶךְ לִבְנָה אֶחָד מֶלֶךְ עֲדֻלָּם אֶחָד׃ 12.16. מֶלֶךְ מַקֵּדָה אֶחָד מֶלֶךְ בֵּית־אֵל אֶחָד׃ 12.17. מֶלֶךְ תַּפּוּחַ אֶחָד מֶלֶךְ חֵפֶר אֶחָד׃ 12.18. מֶלֶךְ אֲפֵק אֶחָד מֶלֶךְ לַשָּׁרוֹן אֶחָד׃ 12.19. מֶלֶךְ מָדוֹן אֶחָד מֶלֶךְ חָצוֹר אֶחָד׃ 12.21. מֶלֶךְ תַּעְנַךְ אֶחָד מֶלֶךְ מְגִדּוֹ אֶחָד׃ 12.22. מֶלֶךְ קֶדֶשׁ אֶחָד מֶלֶךְ־יָקְנֳעָם לַכַּרְמֶל אֶחָד׃ 12.23. מֶלֶךְ דּוֹר לְנָפַת דּוֹר אֶחָד מֶלֶךְ־גּוֹיִם לְגִלְגָּל אֶחָד׃ 12.24. מֶלֶךְ תִּרְצָה אֶחָד כָּל־מְלָכִים שְׁלֹשִׁים וְאֶחָד׃ 14.2. בְּגוֹרַל נַחֲלָתָם כַּאֲשֶׁר צִוָּה יְהוָה בְּיַד־מֹשֶׁה לְתִשְׁעַת הַמַּטּוֹת וַחֲצִי הַמַּטֶּה׃ 20.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר תְּנוּ לָכֶם אֶת־עָרֵי הַמִּקְלָט אֲשֶׁר־דִּבַּרְתִּי אֲלֵיכֶם בְּיַד־מֹשֶׁה׃ 20.3. לָנוּס שָׁמָּה רוֹצֵחַ מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה בִּבְלִי־דָעַת וְהָיוּ לָכֶם לְמִקְלָט מִגֹּאֵל הַדָּם׃ 24.25. וַיִּכְרֹת יְהוֹשֻׁעַ בְּרִית לָעָם בַּיּוֹם הַהוּא וַיָּשֶׂם לוֹ חֹק וּמִשְׁפָּט בִּשְׁכֶם׃ 24.29. וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיָּמָת יְהוֹשֻׁעַ בִּן־נוּן עֶבֶד יְהוָה בֶּן־מֵאָה וָעֶשֶׂר שָׁנִים׃ 1.5. There shall not any man be able to stand before thee all the days of thy life; as I was with Moses, so I will be with thee; I will not fail thee, nor forsake thee." 1.7. Only be strong and very courageous, to observe to do according to all the law, which Moses My servant commanded thee; turn not from it to the right hand or to the left, that thou mayest have good success whithersoever thou goest." 1.8. This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success." 1.17. According as we hearkened unto Moses in all things, so will we hearken unto thee; only the LORD thy God be with thee, as He was with Moses." 3.15. and when they that bore the ark were come unto the Jordan, and the feet of the priests that bore the ark were dipped in the brink of the water—for the Jordan overfloweth all its banks all the time of harvest—" 3.16. that the waters which came down from above stood, and rose up in one heap, a great way off from Adam, the city that is beside Zarethan; and those that went down toward the sea of the Arabah, even the Salt Sea, were wholly cut off; and the people passed over right against Jericho." 3.17. And the priests that bore the ark of the covet of the LORD stood firm on dry ground in the midst of the Jordan, while all Israel passed over on dry ground, until all the nation were passed clean over the Jordan." 5.10. And the children of Israel encamped in Gilgal; and they kept the passover on the fourteenth day of the month at even in the plains of Jericho." 5.13. And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand; and Joshua went unto him, and said unto him: ‘Art thou for us, or for our adversaries?’ ." 5.14. And he said: ‘Nay, but I am captain of the host of the LORD; I am now come.’ And Joshua fell on his face to the earth, and bowed down, and said unto him: ‘What saith my lord unto his servant?’" 5.15. And the captain of the LORD’S host said unto Joshua: ‘Put off thy shoe from off thy foot; for the place whereon thou standest is holy.’ And Joshua did so." 6.9. And the armed men went before the priests that blew the horns, and the rearward went after the ark, [the priests] blowing with the horns continually." 6.17. And the city shall be devoted, even it and all that is therein, to the LORD; only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent." 6.18. And ye, in any wise keep yourselves from the devoted thing, lest ye make yourselves accursed by taking of the devoted thing, so should ye make the camp of Israel accursed, and trouble it." 6.19. But all the silver, and gold, and vessels of brass and iron, are holy unto the LORD; they shall come into the treasury of the LORD.’" 6.20. So the people shouted, and [the priests] blew with the horns. And it came to pass, when the people heard the sound of the horn, that the people shouted with a great shout, and the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city." 6.21. And they utterly destroyed all that was in the city, both man and woman, both young and old, and ox, and sheep, and ass, with the edge of the sword." 6.23. And the young men the spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had, all her kindred also they brought out; and they set them without the camp of Israel." 6.24. And they burnt the city with fire, and all that was therein; only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the LORD." 6.25. But Rahab the harlot, and her father’s household, and all that she had, did Joshua save alive; and she dwelt in the midst of Israel, unto this day; because she hid the messengers, whom Joshua sent to spy out Jericho." 6.26. And Joshua charged the people with an oath at that time, saying: ‘Cursed be the man before the LORD, that riseth up and buildeth this city, even Jericho; with the loss of his first-born shall he lay the foundation thereof, and with the loss of his youngest son shall he set up the gates of it.’" 8.18. And the LORD said unto Joshua: ‘Stretch out the javelin that is in thy hand toward Ai; for I will give it into thy hand.’ And Joshua stretched out the javelin that was in his hand toward the city." 8.35. There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them." 11.15. As the LORD commanded Moses His servant, so did Moses command Joshua; and so did Joshua; he left nothing undone of all that the LORD commanded Moses." 12.3. and the Arabah unto the sea of Chinneroth, eastward, and unto the sea of the Arabah, even the Salt Sea, eastward, the way to Beth-jeshimoth; and on the south, under the slopes of Pisgah;" 12.6. Moses the servant of the LORD and the children of Israel smote them; and Moses the servant of the LORD gave it for a possession unto the Reubenites, and the Gadites, and the half-tribe of Manasseh." 12.7. And these are the kings of the land whom Joshua and the children of Israel smote beyond the Jordan westward, from Baal-gad in the valley of Lebanon even unto the bare mountain, that goeth up to Seir; and Joshua gave it unto the tribes of Israel for a possession according to their divisions;" 12.9. the king of Jericho, one; the king of Ai, which is beside Beth-el, one;" 12.10. the king of Jerusalem, one; the king of Hebron, one;" 12.11. the king of Jarmuth, one; the king of Lachish, one;" 12.12. the king of Eglon, one; the king of Gezer, one; ." 12.13. the king of Debir, one; the king of Geder, one;" 12.14. the king of Hormah, one; the king of Arad, one;" 12.15. the king of Libnah, one; the king of Adullam, one;" 12.16. the king of Makkedah, one; the king of Beth-el, one;" 12.17. the king of Tappuah, one; the king of Hepher, one;" 12.18. the king of Aphek, one; the king of the Sharon, one;" 12.19. the king of Madon, one; the king of Hazor, one;" 12.20. the king of Shimron-meron, one; the king of Achshaph, one;" 12.21. the king of Taanach, one; the king of Megiddo, one;" 12.22. the king of Kedesh, one; the king of Jokneam in Carmel, one;" 12.23. the king of Dor in the region of Dor, one; the king of Goiim in the Gilgal, one;" 12.24. the king of Tirzah, one. All the kings thirty and one." 14.2. by the lot of their inheritance, as the LORD commanded by the hand of Moses, for the nine tribes, and for the half-tribe.—" 20.2. ’Speak to the children of Israel, saying: Assign you the cities of refuge, whereof I spoke unto you by the hand of Moses;" 20.3. that the manslayer that killeth any person through error and unawares may flee thither; and they shall be unto you for a refuge from the avenger of blood." 24.25. So Joshua made a covet with the people that day, and set them a statute and an ordice in Shechem." 24.29. And it came to pass after these things, that Joshua the son of Nun, the servant of the LORD, died, being a hundred and ten years old."
14. Hebrew Bible, Judges, 12-16, 3-8, 11 (8th cent. BCE - 5th cent. BCE)

15. Homer, Iliad, 9.498, 21.150 (8th cent. BCE - 7th cent. BCE)

9.498. /to the end that thou mayest hereafter save me from shameful ruin. Wherefore Achilles, do thou master thy proud spirit; it beseemeth thee not to have a pitiless heart. Nay, even the very gods can bend, and theirs withal is more excellent worth and honour and might. Their hearts by incense and reverent vows 21.150. / Who among men art thou, and from whence, that thou darest come forth against me? Unhappy are they whose children face my might. Then spake unto him the glorious son of Pelegon:Great-souled son of Peleus, wherefore enquirest thou of my lineage? I come from deep-soiled Paeonia, a land afar
16. Homer, Odyssey, 1.170, 10.325 (8th cent. BCE - 7th cent. BCE)

17. Hebrew Bible, 1 Chronicles, 9.1, 26.20, 26.22, 26.24, 27.25 (5th cent. BCE - 3rd cent. BCE)

9.1. וְכָל־יִשְׂרָאֵל הִתְיַחְשׂוּ וְהִנָּם כְּתוּבִים עַל־סֵפֶר מַלְכֵי יִשְׂרָאֵל וִיהוּדָה הָגְלוּ לְבָבֶל בְּמַעֲלָם׃ 9.1. וּמִן־הַכֹּהֲנִים יְדַעְיָה וִיהוֹיָרִיב וְיָכִין׃ 26.22. בְּנֵי יְחִיאֵלִי זֵתָם וְיוֹאֵל אָחִיו עַל־אֹצְרוֹת בֵּית יְהוָה׃ 26.24. וּשְׁבֻאֵל בֶּן־גֵּרְשׁוֹם בֶּן־מֹשֶׁה נָגִיד עַל־הָאֹצָרוֹת׃ 27.25. וְעַל אֹצְרוֹת הַמֶּלֶךְ עַזְמָוֶת בֶּן־עֲדִיאֵל וְעַל הָאֹצָרוֹת בַּשָּׂדֶה בֶּעָרִים וּבַכְּפָרִים וּבַמִּגְדָּלוֹת יְהוֹנָתָן בֶּן־עֻזִּיָּהוּ׃ 9.1. So all Israel were reckoned by genealogies; and, behold, they are written in the book of the kings of Israel; and Judah was carried away captive to Babylon because of their transgression." 26.20. And of the Levites, Ahijah was over the treasuries of the house of God, and over the treasuries of the hallowed things." 26.22. The sons of Jehieli: Zetham, and Joel his brother, over the treasuries of the house of the LORD." 26.24. Shebuel the son of Gershom, the son of Moses, was ruler over the treasuries." 27.25. And over the king’s treasuries was Azmaveth the son of Adiel; and over the treasuries in the fields, in the cities, and in the villages, and in the towers, was Jonathan the son of Uzziah;"
18. Hebrew Bible, 2 Chronicles, 5.1, 12.9, 36.18 (5th cent. BCE - 3rd cent. BCE)

5.1. וַתִּשְׁלַם כָּל־הַמְּלָאכָה אֲשֶׁר־עָשָׂה שְׁלֹמֹה לְבֵית יְהוָה וַיָּבֵא שְׁלֹמֹה אֶת־קָדְשֵׁי דָּוִיד אָבִיו וְאֶת־הַכֶּסֶף וְאֶת־הַזָּהָב וְאֶת־כָּל־הַכֵּלִים נָתַן בְּאֹצְרוֹת בֵּית הָאֱלֹהִים׃ 5.1. אֵין בָּאָרוֹן רַק שְׁנֵי הַלֻּחוֹת אֲשֶׁר־נָתַן מֹשֶׁה בְּחֹרֵב אֲשֶׁר כָּרַת יְהוָה עִם־בְּנֵי יִשְׂרָאֵל בְּצֵאתָם מִמִּצְרָיִם׃ 12.9. וַיַּעַל שִׁישַׁק מֶלֶךְ־מִצְרַיִם עַל־יְרוּשָׁלִַם וַיִּקַּח אֶת־אֹצְרוֹת בֵּית־יְהוָה וְאֶת־אֹצְרוֹת בֵּית הַמֶּלֶךְ אֶת־הַכֹּל לָקָח וַיִּקַּח אֶת־מָגִנֵּי הַזָּהָב אֲשֶׁר עָשָׂה שְׁלֹמֹה׃ 36.18. וְכֹל כְּלֵי בֵּית הָאֱלֹהִים הַגְּדֹלִים וְהַקְּטַנִּים וְאֹצְרוֹת בֵּית יְהוָה וְאֹצְרוֹת הַמֶּלֶךְ וְשָׂרָיו הַכֹּל הֵבִיא בָבֶל׃ 5.1. Thus all the work that Solomon wrought for the house of the LORD was finished. And Solomon brought in the things that David his father had hallowed; even the silver, and the gold, and all the vessels, and put them in the treasuries of the house of God." 12.9. So Shishak king of Egypt came up against Jerusalem, and took away the treasures of the house of the LORD, and the treasures of the king’s house; he took all away; he took away also the shields of gold which Solomon had made." 36.18. And all the vessels of the house of God, great and small, and the treasures of the house of the LORD, and the treasures of the king, and of his princes; all these he brought to Babylon."
19. Hebrew Bible, Ezra, 2 (5th cent. BCE - 4th cent. BCE)

20. Septuagint, Judith, 5.12, 5.23, 7.12, 9.3, 9.13, 10.4, 12.11, 13.8, 13.16, 13.20, 14.18, 15.10, 16.8 (2nd cent. BCE - 0th cent. CE)

5.12. Then they cried out to their God, and he afflicted the whole land of Egypt with incurable plagues; and so the Egyptians drove them out of their sight. 5.23. For," they said, "we will not be afraid of the Israelites; they are a people with no strength or power for making war. 7.12. Remain in your camp, and keep all the men in your forces with you; only let your servants take possession of the spring of water that flows from the foot of the mountain -- 9.3. So thou gavest up their rulers to be slain, and their bed, which was ashamed of the deceit they had practiced, to be stained with blood, and thou didst strike down slaves along with princes, and princes on their thrones; 9.13. Make my deceitful words to be their wound and stripe, for they have planned cruel things against thy covet, and against thy consecrated house, and against the top of Zion, and against the house possessed by thy children. 10.4. And she put sandals on her feet, and put on her anklets and bracelets and rings, and her earrings and all her ornaments, and made herself very beautiful, to entice the eyes of all men who might see her. 12.11. And he said to Bagoas, the eunuch who had charge of his personal affairs, "Go now and persuade the Hebrew woman who is in your care to join us and eat and drink with us. 13.8. And she struck his neck twice with all her might, and severed it from his body. 13.16. As the Lord lives, who has protected me in the way I went, it was my face that tricked him to his destruction, and yet he committed no act of sin with me, to defile and shame me. 13.20. May God grant this to be a perpetual honor to you, and may he visit you with blessings, because you did not spare your own life when our nation was brought low, but have avenged our ruin, walking in the straight path before our God." And all the people said, "So be it, so be it! 14.18. The slaves have tricked us! One Hebrew woman has brought disgrace upon the house of King Nebuchadnezzar! For look, here is Holofernes lying on the ground, and his head is not on him! 15.10. You have done all this singlehanded; you have done great good to Israel, and God is well pleased with it. May the Almighty Lord bless you for ever!" And all the people said, "So be it! 16.8. For she took off her widow's mourning to exalt the oppressed in Israel. She anointed her face with ointment and fastened her hair with a tiara and put on a linen gown to deceive him.
21. Philo of Alexandria, Allegorical Interpretation, 2.89 (1st cent. BCE - 1st cent. CE)

22. Mishnah, Avot, 3.1 (1st cent. CE - 3rd cent. CE)

3.1. Akabyah ben Mahalalel said: mark well three things and you will not come into the power of sin: Know from where you come, and where you are going, and before whom you are destined to give an account and reckoning. From where do you come? From a putrid drop. Where are you going? To a place of dust, of worm and of maggot. Before whom you are destined to give an account and reckoning? Before the King of the kings of kings, the Holy One, blessed be he."
23. New Testament, 1 Corinthians, 2 (1st cent. CE - 1st cent. CE)

24. New Testament, Apocalypse, 12.1 (1st cent. CE - 1st cent. CE)

12.1. A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars.
25. New Testament, Colossians, 1.8 (1st cent. CE - 1st cent. CE)

1.8. who also declared to us your love in the Spirit.
26. New Testament, Ephesians, 4.9-4.10 (1st cent. CE - 1st cent. CE)

4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things.
27. New Testament, Hebrews, 1.8-1.9, 3.19, 11.31 (1st cent. CE - 1st cent. CE)

1.8. but of the Son he says, "Your throne, O God, is forever and ever; The scepter of uprightness is the scepter of your kingdom. 1.9. You have loved righteousness, and hated iniquity; Therefore God, your God, has anointed you with the oil of gladness above your fellows. 3.19. We see that they were not able to enter in because of unbelief. 11.31. By faith, Rahab the prostitute, didn't perish with those who were disobedient, having received the spies in peace.
28. Anon., Acts of Thomas, 132 (2nd cent. CE - 3rd cent. CE)

132. And he began to say concerning baptism: This baptism is remission of sins (the Greek MSS. U and P have divergent texts, both obscure): this bringeth forth again light that is shed about us: this bringeth to new birth the new man (this is the restorer of understandings Syr.): this mingleth the spirit (with the body), raiseth up in threefoldwise a new man and [MAKETH him] partaker of the remission of sins. Glory be to thee, hidden one, that art communicated in baptism. Glory to thee the unseen power that is in baptism. Glory to thee, renewal, whereby are renewed they that are baptized and with affection take hold upon thee. And having thus said, he poured oil over their heads and said: Glory be to thee the love of compassion (bowels). Glory to thee name of Christ. Glory to thee, power established in Christ. And he commanded a vessel to be brought, and baptized them in the name of the Father and the Son and the Holy Ghost.
29. Clement of Alexandria, Christ The Educator, 1.6 (2nd cent. CE - 3rd cent. CE)

30. Justin, First Apology, 61 (2nd cent. CE - 2nd cent. CE)

61. I will also relate the manner in which we dedicated ourselves to God when we had been made new through Christ; lest, if we omit this, we seem to be unfair in the explanation we are making. As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, Unless you be born again, you shall not enter into the kingdom of heaven. John 3:5 Now, that it is impossible for those who have once been born to enter into their mothers' wombs, is manifest to all. And how those who have sinned and repent shall escape their sins, is declared by Esaias the prophet, as I wrote above; he thus speaks: Wash you, make you clean; put away the evil of your doings from your souls; learn to do well; judge the fatherless, and plead for the widow: and come and let us reason together, says the Lord. And though your sins be as scarlet, I will make them white like wool; and though they be as crimson, I will make them white as snow. But if you refuse and rebel, the sword shall devour you: for the mouth of the Lord has spoken it. Isaiah 1:16-20 And for this [rite] we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name alone. For no one can utter the name of the ineffable God; and if any one dare to say that there is a name, he raves with a hopeless madness. And this washing is called illumination, because they who learn these things are illuminated in their understandings. And in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Ghost, who through the prophets foretold all things about Jesus, he who is illuminated is washed.
31. Tertullian, On Baptism, 5, 4 (2nd cent. CE - 3rd cent. CE)

4. But it will suffice to have thus called at the outset those points in which withal is recognised that primary principle of baptism - which was even then fore-noted by the very attitude assumed for a type of baptism - that the Spirit of God, who hovered over (the waters) from the beginning, would continue to linger over the waters of the baptized. But a holy thing, of course, hovered over a holy; or else, from that which hovered over that which was hovered over borrowed a holiness, since it is necessary that in every case an underlying material substance should catch the quality of that which overhangs it, most of all a corporeal of a spiritual, adapted (as the spiritual is) through the subtleness of its substance, both for penetrating and insinuating. Thus the nature of the waters, sanctified by the Holy One, itself conceived withal the power of sanctifying. Let no one say, Why then, are we, pray, baptized with the very waters which then existed in the first beginning? Not with those waters, of course, except in so far as the genus indeed is one, but the species very many. But what is an attribute to the genus reappears likewise in the species. And accordingly it makes no difference whether a man be washed in a sea or a pool, a stream or a fount, a lake or a trough; nor is there any distinction between those whom John baptized in the Jordan and those whom Peter baptized in the Tiber, unless withal the eunuch whom Philip baptized in the midst of his journeys with chance water, derived (therefrom) more or less of salvation than others. Acts 8:26-40 All waters, therefore, in virtue of the pristine privilege of their origin, do, after invocation of God, attain the sacramental power of sanctification; for the Spirit immediately supervenes from the heavens, and rests over the waters, sanctifying them from Himself; and being thus sanctified, they imbibe at the same time the power of sanctifying. Albeit the similitude may be admitted to be suitable to the simple act; that, since we are defiled by sins, as it were by dirt, we should be washed from those stains in waters. But as sins do not show themselves in our flesh (inasmuch as no one carries on his skin the spot of idolatry, or fornication, or fraud), so persons of that kind are foul in the spirit, which is the author of the sin; for the spirit is lord, the flesh servant. Yet they each mutually share the guilt: the spirit, on the ground of command; the flesh, of subservience. Therefore, after the waters have been in a manner endued with medicinal virtue through the intervention of the angel, the spirit is corporeally washed in the waters, and the flesh is in the same spiritually cleansed.
32. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)

67b. דכתיב (ויקרא טז, כב) במדבר ומאן דאמר אסורין דכתיב (ויקרא טז, כב) גזירה,ומאן דאמר אסורין האי מדבר מאי עביד ליה מיבעי ליה לכדתניא (ויקרא טז, י) המדברה (ויקרא טז, י) המדברה (ויקרא טז, כב) במדבר לרבות נוב וגבעון שילה ובית עולמים,ואידך האי גזירה מאי עביד ליה מיבעי ליה לכדתניא גזירה אין גזירה אלא חתוכה דבר אחר אין גזירה אלא דבר המתגזר ויורד,דבר אחר גזירה שמא תאמר מעשה תהו הוא ת"ל אני ה' אני ה' גזרתיו ואין לך רשות להרהר בהן,אמר רבא מסתברא כמאן דאמר מותרין לא אמרה תורה שלח לתקלה,תנו רבנן עזאזל שיהא עז וקשה יכול בישוב ת"ל במדבר ומנין שבצוק ת"ל גזירה תניא אידך עזאזל קשה שבהרים וכן הוא אומר (יחזקאל יז, יג) ואת אילי הארץ לקח,תנא דבי ר' ישמעאל עזאזל שמכפר על מעשה עוזא ועזאל,ת"ר (ויקרא יח, ד) את משפטי תעשו דברים שאלמלא (לא) נכתבו דין הוא שיכתבו ואלו הן עבודת כוכבים וגלוי עריות ושפיכות דמים וגזל וברכת השם,את חוקותי תשמרו דברים שהשטן משיב עליהן ואלו הן אכילת חזיר ולבישת שעטנז וחליצת יבמה וטהרת מצורע ושעיר המשתלח ושמא תאמר מעשה תוהו הם ת"ל (ויקרא יח, ל) אני ה' אני ה' חקקתיו ואין לך רשות להרהר בהן,אימתי מטמא בגדים ת"ר המשלח מטמא בגדים ואין השולח את המשלח מטמא בגדים,יכול משיצא חוץ לחומת עזרה ת"ל המשלח אי המשלח יכול עד שיגיע לצוק תלמוד לומר והמשלח הא כיצד משיצא חוץ לחומת ירושלים דברי ר' יהודה,רבי יוסי אומר עזאזל וכבס עד שהגיע לצוק ר' שמעון אומר (ויקרא טז, כו) והמשלח את השעיר לעזאזל יכבס בגדיו זורקו בבת ראש ומטמא בגדים, big strongמתני׳ /strong /big בא לו אצל פר ושעיר הנשרפין קרען והוציא את אימוריהן נתנן במגיס והקטירן על גבי המזבח,קלען במקלעות והוציאן לבית השריפה ומאימתי מטמאין בגדים משיצאו חוץ לחומת העזרה ר' שמעון אומר משיצית האור ברובן, big strongגמ׳ /strong /big והקטירן סלקא דעתך אלא אימא להקטירן על גבי מזבח,קלען במקלעות אמר רבי יוחנן כמין קליעה תנא לא היה מנתחן ניתוח בשר עולה אלא עור על גבי בשר מנא הני מילי דתניא רבי אומר נאמר כאן עור ובשר ופרש ונאמר להלן (ויקרא טז, כז) עור ובשר ופרש 67b. established his opinion based on a verse, bas it is written:“And the goat shall bear upon it all their iniquities to a land which is cut off; and he shall let go the goat bin the wilderness”(Leviticus 16:22). The concluding phrase, “in the wilderness,” is unnecessary, and indicates that the goat shall be available for anyone to use, similar to a wilderness. bAnd the onewho bsaidthey bare prohibitedbased his opinion on the same verse, bas it is written, “cut off” [ igezeira /i],which indicates a prohibition.,The Gemara asks: bAnd the onewho bsaidthey bare prohibited, what does he dowith bthisterm bwilderness,i.e., what does he derive from it? The Gemara answers: bHe needs it for that which was taughtin a ibaraita /i: There are three expressions used to describe the location of the procedure with the scapegoat: b“Into the wilderness”(Leviticus 16:10), b“into the wilderness”(Leviticus 16:21), and b“in the wilderness”(Leviticus 16:22), bto include Nov and Givonand bShiloh,when the Tabernacle was located there, band the eternal Temple.The mitzva of the scapegoat applied during the time periods when communal offerings were sacrificed in any of these locations.,The Gemara asks: bAnd the other, what does he do with thisword igezeira /i?The Gemara answers: bHe needs it for that which was taughtin a ibaraitawith regard to the word igezeira /i: iGezeira /imeans bnothing otherthan bcut.That is, he must send the goat away to a place cut up by rocks standing upright and sticking out. bAlternatively, igezeira /iis referring to bnothing otherthan bsomething that breaks apart and falls,a reference to the goat, which is torn limb from limb., bAlternatively,the word igezeira /iis written blest you saythe procedure of the scapegoat bis a meaningless act,since what sanctity and atonement is achieved in sending the goat to Azazel and pushing it from the cliff? Therefore, bthe verse states: “I am the Lord”(Leviticus 18:5), i.e., bI, the Lord, decreed it [ igezartiv /i], and you have no right to question it. /b,Having clarified the reasoning of each opinion, the Gemara concludes its discussion of whether the limbs of the goat are permitted for benefit. bRava said: It is reasonableto rule bin accordance with the one that saidthe limbs of the goat bare permitted,since bthe Torah did not say: “And sendthe goat” btocause bmishap.Once the man pushes the goat off the cliff, he is no longer responsible for it. Therefore, if it were prohibited to derive benefit from the goat’s remains, the mitzva itself could lead to a mishap if someone were to find the goat’s remains and make use of them.,§ bThe Sages taught:The word bAzazelindicates bthatthe cliff the goat is pushed from bshould be rough and hard.I bmighthave thought that it may be located bin a settledarea. Therefore, bthe verse states: “In the wilderness.” And from wheredoes one derive bthatthe goat is pushed from ba cliff? The verse states “ igezeira /i,”indicating an area that is sharp, like a cliff. bIt was taught in another ibaraita /i: bAzazelis a reference to bthe hardest mountain, and so it says: “And the mighty [ ieilei /i] of the land he took away”(Ezekiel 17:13). Azazel is interpreted as iazaz-el /i, with the term ielconnoting something rough and hard., bThe school of Rabbi Yishmael taught: Azazelis so called because bit atones for the actions of Uzza and Azael.These are the names of “sons of God” who sinned with “daughters of men” (Genesis 6:2) and thereby caused the world to sin during the generation of the Flood.,The Gemara cites another ibaraitarelated to the scapegoat. bThe Sages taughtwith regard to the verse: b“You shall do My ordices,and you shall keep My statutes to follow them, I am the Lord your God” (Leviticus 18:4), that the phrase: My ordices, is a reference to bmatters that,even bhad they not been written,it would have been blogical that they be written. They arethe prohibitions against bidol worship, prohibited sexual relations, bloodshed, theft, and blessing God,a euphemism for cursing the Name of God.,The phrase: bAnd you shall keep my statutes,is a reference to bmatters that Satanand the nations of the world bchallengebecause the reason for these mitzvot are not known. bThey are:The prohibitions against beating pork; wearinggarments that are made from bdiverse kindsof material, i.e., wool and linen; performing the iḥalitza /iceremony with ba iyevama /i,a widow who must participate in a levirate marriage or iḥalitza /i; bthe purificationceremony bof the leper; and the scapegoat. And lest you say thesehave no reason and bare meaningless acts,therefore bthe verse states: “I am the Lord”(Leviticus 18:4), to indicate: bI am the Lord, I decreed thesestatutes band you have no right to doubt them. /b,§ It was taught in the mishna that the itanna’imdisagreed about from bwhat point the garmentsof the man who leads the scapegoat are brendered impure. The Sages taughtin a ibaraita /i: bThe garments of the one who dispatchesthe goat bare rendered impure, but the garments of the one who dispatches the dispatcher,e.g., those who accompany him, bare not rendered impure. /b,One bmighthave thought that as soon as bhe leaves the wall of theTemple bcourtyardhe becomes ritually impure. Therefore, bthe verse states: “He that dispatched”(Leviticus 16:26), to teach that he does not contract impurity until his journey has begun. On the other hand, bifthe verse had simply stated: bHe that dispatched,one bmighthave thought he does not become impure buntil he reaches the cliff.Therefore, bthe verse states: “And he that dispatched,”with the inclusive term “and.” bHow is thisto be understood? His garments are rendered impure only bwhen he emerged outside the wall of Jerusalem.This is bthe statement of Rabbi Yehuda. /b, bRabbi Yosei saysthat the verse states: “And he that dispatched the goat to bAzazel shall wash”(Leviticus 16:26), which indicates that his garments are not rendered impure buntil he has reachedAzazel, i.e., bthe cliff. Rabbi Shimon says:His garments are rendered impure only when he pushes the goat from the cliff, as it says: b“And he that dispatched the goat to Azazel shall wash his clothes”(Leviticus 16:26), to indicate that bhe throws it headlongand only then, once he has fulfilled the mitzva, bhis garments are rendered impure. /b, strongMISHNA: /strong After the High Priest passed the goat to the man tasked with dispatching the goat, bhe came next to the bull and the goat that were to be burned. He tore theirflesh but was not required to cut it into pieces, band removed the portionsof the offering consumed on the altar band placed them in a large bowl [ imagis /i] and burned them on the altar. /b, bHe interwoveand bound the bull and the goat together binto braidsas one mass. They were placed in that way upon two poles and carried by four people who btook them out to the placedesignated for bburning,outside of Jerusalem. bAnd at what point do thebull and goat brenderthe bgarmentsof those who carried them bimpure,as it is written: “And he who burns them shall wash his garments” (Leviticus 16:28)? They render the garments impure bfromthe moment bthat they emerged outside the wall of theTemple bcourtyard. Rabbi Shimon says:They render the garments impure bfromthe moment bthat the fire has ignited in most ofthe bull and the goat., strongGEMARA: /strong It was taught in the mishna that the High Priest removed the portions of the offering consumed on the altar and burned them on the altar. The Gemara expresses surprise: bWould it enter your mindto say bhe burned them?He would not burn them right away, since he had to perform other services first. bRather, saythat he placed them in a large bowl in order bto burn them on the altarlater.,It was taught in the mishna that the High Priest binterwoveand bound the bull and the goat together binto braidsas one mass before taking them to be burned. bRabbi Yoḥa said:He made them blike a braid,whose parts are interwoven. bIt was taught: He would not dissectthe bull and goat in the manner of the bdissection of the flesh of a burnt-offering,where the animal is skinned and then cut into parts. bRather,he would leave the bskin on top of the fleshand would cut the animal into pieces without skinning it. The Gemara asks: bFrom where are these mattersderived? bAs it was taughtin a ibaraitathat bRabbiYehuda HaNasi bsays: It is stated herewith regard to the bull and goat, bskin and flesh and dung(Leviticus 16:27), band it is stated below,with regard to the bull sin-offerings that are burned, bskin and flesh and dung(Leviticus 4:11).
33. Eusebius of Caesarea, Ecclesiastical History, 4.26 (3rd cent. CE - 4th cent. CE)

34. Origen, Commentary On John, 6.42 (3rd cent. CE - 3rd cent. CE)

35. Quran, Quran, 19.16-19.21 (7th cent. CE - 7th cent. CE)



Subjects of this text:

subject book bibliographic info
akinakes, holophernes sword Gera, Judith (2014) 319
angel Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 447
angel of god Gera, Judith (2014) 338
angelic sin, as epistemological transgression Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
angelology, and magic Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
angelology, jewish Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
apocalyptic literature, and book of daniel Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
apocalyptic literature, history of scholarship on Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
apology, apologetics, christian Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
arma Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 295
asael, azael, and similarly named angels/demons Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
asael, azael, paired with semihazah/semhazai Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
ascent literature, baptismal Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232
ascent literature, of elijah Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232
assyrians, court talesnan Gera, Judith (2014) 319, 338
auxilium Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 295
azazel, and asael/azael Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
azzah/uzzah Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
ban (ḥerem) Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 41, 42, 45
baptism, first Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232
baptism Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232
bathsheba Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 447
baʿal Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 365
benjamin (tribe) Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 365
berthe of blois, queen of france, hebrew Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 365, 388
bible Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 39
biblical women, lie and deceive Gera, Judith (2014) 319
canaan Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 41, 42, 45
ciuitas Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 295
clement of alexandria Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232; Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
coastal cities and people Gera, Judith (2014) 338
david, his house Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 365
david, his narratives Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 365
david, his story Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 365
david Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 365
death Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 39, 40
death of Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 39
delilah Gera, Judith (2014) 319
demonology, and magic Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
descent, at jordan Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232
descent, baptismal Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232
destruction Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 23, 30, 41, 42
deuteronomic code Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 127
deuteronomistic history Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 127
didactic literature Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 23, 42
dinah Gera, Judith (2014) 319
divine violence Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 30, 42, 45
drama Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 45
ein sof Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 2
emotion Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 30
enochic literary tradition, place of book of dreams in Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
esther, in mt Gera, Judith (2014) 338
ethics Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 23
ethnicity Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 42
etiology Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 30, 42
exile, captivity, and return, exodus, story of Gera, Judith (2014) 319
fiction Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 30
fides Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 295
gabriel Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 447
gender, men Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 45
gender, women Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 45
genesis, and book of the watchers Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
genocide Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 42
giants Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
gibborim Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
gibeonites Maccoby, Philosophy of the Talmud (2002) 63
ginzberg, louis Maccoby, Philosophy of the Talmud (2002) 63
girgashites Maccoby, Philosophy of the Talmud (2002) 63
god Gera, Judith (2014) 319
greek, language Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 365
gruppentexte theory, historical and narrative texts of hebrew bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 117
hagar Gera, Judith (2014) 338
harnack, a. von Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 2
hebrew language Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 365
hekhalot literature Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
heraclitus Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 2
history (as a discursive practice) Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 23, 42
hittite Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 447
holophernes, death and decapitation Gera, Judith (2014) 319
holophernes Gera, Judith (2014) 319
homer Gera, Judith (2014) 338
hypostasis, neoplatonic Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 2
identity Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 23, 30, 42
incantation bowls Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
intercession, of mary Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 447
intermarriage Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
irenaeus Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232
isaac Gera, Judith (2014) 319
israel Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 23, 41, 42, 45
israelites, attack Gera, Judith (2014) 319
jael, of judges Gera, Judith (2014) 319
jericho Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 23, 30, 41, 42, 45; Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 295
jerome Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
jerusalem Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 39
jesus (christ) Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 447
joakim of judith, celebrates victory Gera, Judith (2014) 319
jonah Gera, Judith (2014) 338
jordan, river Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 295
jordan Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232
joshua, son of nun Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 295
joshua Maccoby, Philosophy of the Talmud (2002) 63; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 39, 40
judah Gera, Judith (2014) 319; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 365
judith, beautiful and seductive Gera, Judith (2014) 338
judith, deceives and lies Gera, Judith (2014) 319
judith, moral stature Gera, Judith (2014) 319
judith, prayers Gera, Judith (2014) 319
justin martyr Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232
kenites Maccoby, Philosophy of the Talmud (2002) 63
knowledge, revealed Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
lacan Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 39
landscape Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 23
language and style, book of judith, key words and internal echoes Gera, Judith (2014) 319, 338
legitimacy Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 45
literary history of hebrew bible, deuteronomistic history Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 127
literary history of hebrew bible, genres and text types, development of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 117
literary history of hebrew bible, major literary complexes Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 127
literary history of hebrew bible, narrative and historical texts Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 117
literary history of hebrew bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 117, 127
macedonia, christianization Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 2
magic, jewish Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
maid, judiths Gera, Judith (2014) 338
marriage Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 389, 447
mary, mother of jesus Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 447
massacre Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 45
material culture Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 23
memoryscape Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 23
mesopotamia Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 388
michal Gera, Judith (2014) 319
military discourse Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 295
moab and moabites Gera, Judith (2014) 338
moses, death of Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 40
moses Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 39, 40
music Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 295
narrative Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 23, 30, 41, 42, 45
narrative and historical texts of hebrew bible' Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 117
nausicaa Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 388
near east Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 388
neoplatonists, plotinus Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 2
noah Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
odysseus Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 365, 388
og Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
origen of alexandria Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232
panthea Gera, Judith (2014) 338
passover Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 39
penelope (gr. pēnelopē) Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 388
persia Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 45
philippi, city Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 2
philo of alexandria Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232
philosophy, and christianity Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
power Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 23, 30
prayers and praying Gera, Judith (2014) 319
procession Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 41, 45
queen mother Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 447
questions Gera, Judith (2014) 338
rahab Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 295; Gera, Judith (2014) 319, 338; Maccoby, Philosophy of the Talmud (2002) 63; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 365, 388, 389, 447
rebecca Gera, Judith (2014) 319
ruth Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 447
saul, king of israel, his house Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 365
saul Gera, Judith (2014) 319
scholars Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 365
semihazah, semhazai, as father of giants Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
semihazah, semhazai Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
seth, sethians Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
shechem, city and people Gera, Judith (2014) 319
sihon Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
simeon, attacks shechem Gera, Judith (2014) 319
sodom, sodomites Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
solomon (king of israel) Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 447
song of the sea Gera, Judith (2014) 319
sons of god, as sethians Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
sons of god, euhemeristic interpretations of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 235
story Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 41, 42, 45
succession narrative Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 365
tamar, judahs daughter in law Gera, Judith (2014) 319
tamar, wife of er Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 447
temple Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 41
territory Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 23, 41, 42
tertullian Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232
theology Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 23
thessalonica, city Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 2
threat of violence Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 30
trojan war Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 365
urbs Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 295
uzziah, admires/blesses judith Gera, Judith (2014) 319
vulgate judith Gera, Judith (2014) 319
war Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 41
water shortage Gera, Judith (2014) 338
women Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 365, 389, 447
xenophon Gera, Judith (2014) 338