Tiresias: The Ancient Mediterranean Religions Source Database

6294

Hebrew Bible, Judges, 9.11
וַתֹּאמֶר לָהֶם הַתְּאֵנָה הֶחֳדַלְתִּי אֶת־מָתְקִי וְאֶת־תְּנוּבָתִי הַטּוֹבָה וְהָלַכְתִּי לָנוּעַ עַל־הָעֵצִים׃ But the fig tree said to them, Should I forsake my sweetness, and my good fruit, and go to hold sway over the trees?

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

15 results
1. Hebrew Bible, Song of Songs, 2.13 (9th cent. BCE - 3rd cent. BCE) 2.13. הַתְּאֵנָה חָנְטָה פַגֶּיהָ וְהַגְּפָנִים סְמָדַר נָתְנוּ רֵיחַ קוּמִי לכי [לָךְ] רַעְיָתִי יָפָתִי וּלְכִי־לָךְ׃ 2.13. The fig-tree putteth forth her green figs, And the vines in blossom give forth their fragrance. Arise, my love, my fair one, and come away.
2. Hebrew Bible, Proverbs, 3.11-3.12, 5.12, 10.17, 13.24, 22.15, 23.13, 27.18 (9th cent. BCE - 3rd cent. BCE) 3.11. מוּסַר יְהוָה בְּנִי אַל־תִּמְאָס וְאַל־תָּקֹץ בְּתוֹכַחְתּוֹ׃ 3.12. כִּי אֶת אֲשֶׁר יֶאֱהַב יְהוָה יוֹכִיחַ וּכְאָב אֶת־בֵּן יִרְצֶה׃ 5.12. וְאָמַרְתָּ אֵיךְ שָׂנֵאתִי מוּסָר וְתוֹכַחַת נָאַץ לִבִּי׃ 10.17. אֹרַח לְחַיִּים שׁוֹמֵר מוּסָר וְעוֹזֵב תּוֹכַחַת מַתְעֶה׃ 13.24. חוֹשֵׂךְ שִׁבְטוֹ שׂוֹנֵא בְנוֹ וְאֹהֲבוֹ שִׁחֲרוֹ מוּסָר׃ 22.15. אִוֶּלֶת קְשׁוּרָה בְלֶב־נָעַר שֵׁבֶט מוּסָר יַרְחִיקֶנָּה מִמֶּנּוּ׃ 23.13. אַל־תִּמְנַע מִנַּעַר מוּסָר כִּי־תַכֶּנּוּ בַשֵּׁבֶט לֹא יָמוּת׃ 27.18. נֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ וְשֹׁמֵר אֲדֹנָיו יְכֻבָּד׃ 3.11. My son, despise not the chastening of the LORD, Neither spurn thou His correction;" 3.12. For whom the LORD loveth He correcteth, Even as a father the son in whom he delighteth." 5.12. And say: ‘How have I hated instruction, And my heart despised reproof;" 10.17. He is in the way of life that heedeth instruction; But he that forsaketh reproof erreth." 13.24. He that spareth his rod hateth his son; But he that loveth him chasteneth him betimes." 22.15. Foolishness is bound up in the heart of a child; But the rod of correction shall drive it far from him." 23.13. Withhold not correction from the child; For though thou beat him with the rod, he will not die." 27.18. Whoso keepeth the fig-tree shall eat the fruit thereof; And he that waiteth on his master shall be honoured."
3. Hebrew Bible, Psalms, 50.16-50.23, 141.5 (9th cent. BCE - 3rd cent. BCE) 50.16. וְלָרָשָׁע אָמַר אֱלֹהִים מַה־לְּךָ לְסַפֵּר חֻקָּי וַתִּשָּׂא בְרִיתִי עֲלֵי־פִיךָ׃ 50.17. וְאַתָּה שָׂנֵאתָ מוּסָר וַתַּשְׁלֵךְ דְּבָרַי אַחֲרֶיךָ׃ 50.19. פִּיךָ שָׁלַחְתָּ בְרָעָה וּלְשׁוֹנְךָ תַּצְמִיד מִרְמָה׃ 50.21. אֵלֶּה עָשִׂיתָ וְהֶחֱרַשְׁתִּי דִּמִּיתָ הֱיוֹת־אֶהְיֶה כָמוֹךָ אוֹכִיחֲךָ וְאֶעֶרְכָה לְעֵינֶיךָ׃ 50.22. בִּינוּ־נָא זֹאת שֹׁכְחֵי אֱלוֹהַּ פֶּן־אֶטְרֹף וְאֵין מַצִּיל׃ 50.23. זֹבֵחַ תּוֹדָה יְכַבְּדָנְנִי וְשָׂם דֶּרֶךְ אַרְאֶנּוּ בְּיֵשַׁע אֱלֹהִים׃ 141.5. יֶהֶלְמֵנִי־צַדִּיק חֶסֶד וְיוֹכִיחֵנִי שֶׁמֶן רֹאשׁ אַל־יָנִי רֹאשִׁי כִּי־עוֹד וּתְפִלָּתִי בְּרָעוֹתֵיהֶם׃ 50.16. But unto the wicked God saith: 'What hast thou to do to declare My statutes, And that thou hast taken My covet in thy mouth?" 50.17. Seeing thou hatest instruction, and castest My words behind thee." 50.19. Thou hast let loose thy mouth for evil, and thy tongue frameth deceit. ." 50.20. Thou sittest and speakest against thy brother; Thou slanderest thine own mother's son." 50.21. These things hast thou done, and should I have kept silence? Thou hadst thought that I was altogether such a one as thyself; but I will reprove thee, and set the cause before thine eyes." 50.22. Now consider this, ye that forget God, lest I tear in pieces, and there be none to deliver." 50.23. Whoso offereth the sacrifice of thanksgiving honoureth Me; and to him that ordereth his way aright Will I show the salvation of God.'" 141.5. Let the righteous smite me in kindness, and correct me; Oil so choice let not my head refuse; For still is my prayer because of their wickedness."
4. Hebrew Bible, Habakkuk, 3.17 (8th cent. BCE - 6th cent. BCE) 3.17. כִּי־תְאֵנָה לֹא־תִפְרָח וְאֵין יְבוּל בַּגְּפָנִים כִּחֵשׁ מַעֲשֵׂה־זַיִת וּשְׁדֵמוֹת לֹא־עָשָׂה אֹכֶל גָּזַר מִמִּכְלָה צֹאן וְאֵין בָּקָר בָּרְפָתִים׃ 3.17. For though the fig-tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, And the fields shall yield no food; The flock shall be cut off from the fold, and there shall be no herd in the stalls;"
5. Hebrew Bible, Isaiah, 34.4, 53.1, 53.4-53.12 (8th cent. BCE - 5th cent. BCE) 34.4. וְנָמַקּוּ כָּל־צְבָא הַשָּׁמַיִם וְנָגֹלּוּ כַסֵּפֶר הַשָּׁמָיִם וְכָל־צְבָאָם יִבּוֹל כִּנְבֹל עָלֶה מִגֶּפֶן וּכְנֹבֶלֶת מִתְּאֵנָה׃ 53.1. וַיהוָה חָפֵץ דַּכְּאוֹ הֶחֱלִי אִם־תָּשִׂים אָשָׁם נַפְשׁוֹ יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים וְחֵפֶץ יְהוָה בְּיָדוֹ יִצְלָח׃ 53.1. מִי הֶאֱמִין לִשְׁמֻעָתֵנוּ וּזְרוֹעַ יְהוָה עַל־מִי נִגְלָתָה׃ 53.4. אָכֵן חֳלָיֵנוּ הוּא נָשָׂא וּמַכְאֹבֵינוּ סְבָלָם וַאֲנַחְנוּ חֲשַׁבְנֻהוּ נָגוּעַ מֻכֵּה אֱלֹהִים וּמְעֻנֶּה׃ 53.5. וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ מְדֻכָּא מֵעֲוֺנֹתֵינוּ מוּסַר שְׁלוֹמֵנוּ עָלָיו וּבַחֲבֻרָתוֹ נִרְפָּא־לָנוּ׃ 53.6. כֻּלָּנוּ כַּצֹּאן תָּעִינוּ אִישׁ לְדַרְכּוֹ פָּנִינוּ וַיהוָה הִפְגִּיעַ בּוֹ אֵת עֲוֺן כֻּלָּנוּ׃ 53.7. נִגַּשׂ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח־פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו׃ 53.8. מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח וְאֶת־דּוֹרוֹ מִי יְשׂוֹחֵחַ כִּי נִגְזַר מֵאֶרֶץ חַיִּים מִפֶּשַׁע עַמִּי נֶגַע לָמוֹ׃ 53.9. וַיִּתֵּן אֶת־רְשָׁעִים קִבְרוֹ וְאֶת־עָשִׁיר בְּמֹתָיו עַל לֹא־חָמָס עָשָׂה וְלֹא מִרְמָה בְּפִיו׃ 53.11. מֵעֲמַל נַפְשׁוֹ יִרְאֶה יִשְׂבָּע בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי לָרַבִּים וַעֲוֺנֹתָם הוּא יִסְבֹּל׃ 53.12. לָכֵן אֲחַלֶּק־לוֹ בָרַבִּים וְאֶת־עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת־פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא־רַבִּים נָשָׂא וְלַפֹּשְׁעִים יַפְגִּיעַ׃ 34.4. And all the host of heaven shall moulder away, And the heavens shall be rolled together as a scroll; And all their host shall fall down, As the leaf falleth off from the vine, And as a falling fig from the fig-tree." 53.1. 'Who would have believed our report? And to whom hath the arm of the LORD been revealed?" 53.4. Surely our diseases he did bear, and our pains he carried; Whereas we did esteem him stricken, Smitten of God, and afflicted." 53.5. But he was wounded because of our transgressions, He was crushed because of our iniquities: The chastisement of our welfare was upon him, And with his stripes we were healed." 53.6. All we like sheep did go astray, We turned every one to his own way; And the LORD hath made to light on him The iniquity of us all." 53.7. He was oppressed, though he humbled himself And opened not his mouth; As a lamb that is led to the slaughter, And as a sheep that before her shearers is dumb; Yea, he opened not his mouth." 53.8. By oppression and judgment he was taken away, And with his generation who did reason? For he was cut off out of the land of the living, For the transgression of my people to whom the stroke was due." 53.9. And they made his grave with the wicked, And with the rich his tomb; Although he had done no violence, Neither was any deceit in his mouth.’" 53.10. Yet it pleased the LORD to crush him by disease; To see if his soul would offer itself in restitution, That he might see his seed, prolong his days, And that the purpose of the LORD might prosper by his hand:" 53.11. of the travail of his soul he shall see to the full, even My servant, Who by his knowledge did justify the Righteous One to the many, And their iniquities he did bear." 53.12. Therefore will I divide him a portion among the great, And he shall divide the spoil with the mighty; Because he bared his soul unto death, And was numbered with the transgressors; Yet he bore the sin of many, And made intercession for the transgressors."
6. Hebrew Bible, Jeremiah, 5.3, 8.13 (8th cent. BCE - 5th cent. BCE) 5.3. שַׁמָּה וְשַׁעֲרוּרָה נִהְיְתָה בָּאָרֶץ׃ 5.3. יְהֹוָה עֵינֶיךָ הֲלוֹא לֶאֱמוּנָה הִכִּיתָה אֹתָם וְלֹא־חָלוּ כִּלִּיתָם מֵאֲנוּ קַחַת מוּסָר חִזְּקוּ פְנֵיהֶם מִסֶּלַע מֵאֲנוּ לָשׁוּב׃ 8.13. אָסֹף אֲסִיפֵם נְאֻם־יְהֹוָה אֵין עֲנָבִים בַּגֶּפֶן וְאֵין תְּאֵנִים בַּתְּאֵנָה וְהֶעָלֶה נָבֵל וָאֶתֵּן לָהֶם יַעַבְרוּם׃ 5.3. O LORD, are not Thine eyes upon truth? Thou hast stricken them, but they were not affected; Thou hast consumed them, but they have refused to receive correction; They have made their faces harder than a rock; They have refused to return." 8.13. I will utterly consume them, saith the LORD; there are no grapes on the vine, nor figs on the fig-tree, and the leaf is faded; and I gave them that which they transgress."
7. Hebrew Bible, Judges, 9.8-9.10, 9.12-9.15 (8th cent. BCE - 5th cent. BCE) 9.8. הָלוֹךְ הָלְכוּ הָעֵצִים לִמְשֹׁחַ עֲלֵיהֶם מֶלֶךְ וַיֹּאמְרוּ לַזַּיִת מלוכה [מָלְכָה] עָלֵינוּ׃ 9.9. וַיֹּאמֶר לָהֶם הַזַּיִת הֶחֳדַלְתִּי אֶת־דִּשְׁנִי אֲשֶׁר־בִּי יְכַבְּדוּ אֱלֹהִים וַאֲנָשִׁים וְהָלַכְתִּי לָנוּעַ עַל־הָעֵצִים׃ 9.12. וַיֹּאמְרוּ הָעֵצִים לַגָּפֶן לְכִי־אַתְּ מלוכי [מָלְכִי] עָלֵינוּ׃ 9.13. וַתֹּאמֶר לָהֶם הַגֶּפֶן הֶחֳדַלְתִּי אֶת־תִּירוֹשִׁי הַמְשַׂמֵּחַ אֱלֹהִים וַאֲנָשִׁים וְהָלַכְתִּי לָנוּעַ עַל־הָעֵצִים׃ 9.14. וַיֹּאמְרוּ כָל־הָעֵצִים אֶל־הָאָטָד לֵךְ אַתָּה מְלָךְ־עָלֵינוּ׃ 9.15. וַיֹּאמֶר הָאָטָד אֶל־הָעֵצִים אִם בֶּאֱמֶת אַתֶּם מֹשְׁחִים אֹתִי לְמֶלֶךְ עֲלֵיכֶם בֹּאוּ חֲסוּ בְצִלִּי וְאִם־אַיִן תֵּצֵא אֵשׁ מִן־הָאָטָד וְתֹאכַל אֶת־אַרְזֵי הַלְּבָנוֹן׃ 9.8. The trees went out to anoint a king over them; and they said to the olive tree, Reign over us." 9.9. But the olive tree said to them, Should I leave my fatness, with which by me they honour God and man, and go to hold sway over the trees?" 9.10. And the trees said to the fig tree, Come thou, and reign over us." 9.12. Then said the trees to the vine, Come thou, and reign over us." 9.13. And the vine said to them, Should I leave my wine, which cheers God and man, and go to hold sway over the trees?" 9.14. Then said all the trees to the bramble, Come thou, and reign over us." 9.15. And the bramble said to the trees, If in truth you anoint me king over you, then come and put your trust in my shadow: and if not, fire will issue from the bramble, and devour the cedars of Levanon."
8. Hebrew Bible, Zechariah, 3.10 (5th cent. BCE - 4th cent. BCE) 3.10. In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig-tree."
9. Clement of Rome, 1 Clement, 21.8, 54.2, 56.3-56.5, 59.3 (1st cent. CE - 1st cent. CE) 21.8. τὰ τέκνα ἡμῶν τῆς ἐν Χριστῷ παιδείας μεταλαμβανέτωσαν: μαθέτωσαν, τί ταπεινοφροσύνη παρὰ θεῷ ἰσχύει, τί ἀγάπη ἁγνὴ παρὰ θεῷ δύναται, πῶς ὁ φόβος αὐτοῦ καλὸς καὶ μέγας καὶ σώζων πάντας τοὺς ἐν αὐτῷ ὁσίως ἀναστρεφομένους ἐν καθαρᾷ διανοίᾳ. 54.2. εἰπάτω: Εἰ δἰ ἐμὲ στάσις καὶ ἔρις καὶ σχίσματα, ἐκχωρῶ, ἄπειμι, οὗ ἐὰν βούλησθε, καὶ ποιῶ τὰ προστασσόμενα ὑπὸ τοῦ πλήθους: μόνον τὸ ποίμνιον τοῦ Χριστοῦ εἰρηνευέτω μετὰ τῶν καθεσταμένων πρεσβυτέρων. 56.3. οὕτως γάρ Ps. 115, 18 φησιν ὁ ἅγιος λόγος: Παιδεύων ἐπαίδευσέν με ὁ Prov. 8, 12 (Heb. 12, 6) κύριος, καὶ τῷ θανάτῳ οὐ παρέδωκέν με: 56.4. ὃν γὰρ ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα Ps. 141, 5 υἱὸν ὃν παραδέχεται. 56.5. Παιδεύσει με γάρ, φησίν, δίκαιος ἐν ἐλέει καὶ ἐλέγξει με, ἔλαιον δὲ ἁμαρτωλῶν μὴ λιπανάτω τὴν κεφαλήν μου. Job. 8, 17-20 59.3. ... ἐλπίζειν There appears to be a lucuna in the Greek : Lightfoot supplies *do\s h\mi=n, ku/rie. ἐπὶ τὸ ἀρχεγόνον πάσης κτίσεως ὄνομά σου, Eph 1, 18 ἀνοίξας τοὺς ὀφθαλμοὺς τῆς καρδίας ἡμῶν εἰς τὸ Is. 57, 15 γινώσκειν σε τὸν μόνον ὕψιστον ἐν ὑψίστοις, Is. 13, 11 Ps. 32, 10 ἅγιον ἐν ἀγίοις ἀναπαυόμενον. τὸν ταπεινοῦντα ὕβριν ὑπερηφάνων, τὸν διαλύοντα λογισμοὺς Job 5, 11 ἐθνῶν, τὸν ποιοῦντα ταπεινοὺς εἰς ὕψος καὶ τοὺς I Sam, 2, 7; cf. Luke 1, 53 ὑψηλοὺς ταπεινοῦντα, τὸν πλουτίζοντα καὶ πτωχίζοντα, τὸν ἀποκτείνοντα καὶ ζῆν ποιοῦντα, kai\ sw/zonta appears to be inserted before kai\ zh=n by SL, but is omitted by CK. Deut. 32, 39; cf. I Sam. 2,6; 11 Kings 5, 7 μόνον εὑρέτην eu)erge/thn ( "benefactor" ) C, "creator" K; the text is doubiful but eu(re/thn (LS) seems more likely to be implied by K than eu)erge/thn, and is therefore slightly more probable. πνευμάτων καὶ θεὸν πάσης σαρκός: τὸν ἐπιβλέποντα ἐν τοῖς ἀβύσσοις, τὸν ἐπόπτην Num. 16, 22; 27, 16 ἀνθρωπίνων ἔργων, τὸν τῶν κινδυνευόντων Dan, 3, 31 (*wulg. 3, 55); cf. Sirach 16, 18. 19 Judith 9, 11 βοηθόν, τὸν τῶν ἀπηλπισμένων σωτῆρα, τὸν παντὸς πνεύματος κτίστην καὶ ἐπίσκοπον: τὸν πληθύνοντα ἔθνη ἐπὶ γῆς καὶ ἐκ πάντων ἐκλεξάμενον τοὺς ἀγαπῶντάς σε διὰ Ἰησοῦ Χριστοῦ τοῦ ἠγαπημένου παιδός σου, δἰ οὗ ἡμᾶς ἐπαίδευσας, Ps. 118, 114; cf, Judith 9, 11 ἡγίασας, ἐτίμησας:
10. New Testament, 1 Timothy, 1.20 (1st cent. CE - 1st cent. CE) 1.20. of whom is Hymenaeus and Alexander; whom I delivered to Satan, that they might be taught not to blaspheme.
11. New Testament, 2 Timothy, 3.16 (1st cent. CE - 1st cent. CE) 3.16. Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness
12. New Testament, Acts, 7.22, 22.3 (1st cent. CE - 2nd cent. CE) 7.22. Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works. 22.3. I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day.
13. New Testament, Hebrews, 12.4-12.11 (1st cent. CE - 1st cent. CE) 12.4. You have not yet resisted to blood, striving against sin; 12.5. and you have forgotten the exhortation which reasons with you as with sons, "My son, don't take lightly the chastening of the Lord, Nor faint when you are reproved by him; 12.6. For whom the Lord loves, he chastens, And scourges every son whom he receives. 12.7. It is for discipline that you endure. God deals with you as with sons, for what son is there whom his father doesn't discipline? 12.8. But if you are without discipline, whereof all have been made partakers, then are you illegitimate, and not sons. 12.9. Furthermore, we had the fathers of our flesh to chasten us, and we paid them respect. Shall we not much rather be in subjection to the Father of spirits, and live? 12.10. For they indeed, for a few days, punished us as seemed good to them; but he for our profit, that we may be partakers of his holiness. 12.11. All chastening seems for the present to be not joyous but grievous; yet afterward it yields the peaceful fruit of righteousness to those who have been exercised thereby.
14. New Testament, Titus, 2.12 (1st cent. CE - 1st cent. CE) 2.12. instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world;
15. Eusebius of Caesarea, Ecclesiastical History, 3.39.15-3.39.16 (3rd cent. CE - 4th cent. CE) 3.39.15. This also the presbyter said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely. These things are related by Papias concerning Mark. 3.39.16. But concerning Matthew he writes as follows: So then Matthew wrote the oracles in the Hebrew language, and every one interpreted them as he was able. And the same writer uses testimonies from the first Epistle of John and from that of Peter likewise. And he relates another story of a woman, who was accused of many sins before the Lord, which is contained in the Gospel according to the Hebrews. These things we have thought it necessary to observe in addition to what has been already stated.

Subjects of this text:

subject	book bibliographic info
abimelech	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 207
adultery	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 202
agriculture	Huttner, Early Christianity in the Lycus Valley (2013) 229
analysis	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 207
apollo	Huttner, Early Christianity in the Lycus Valley (2013) 229
babylon	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 202
bible, hebrew bible	Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 131
birds, in fable of laurel and olive	Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 376
callimachus, and fable	Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 376
cognitive metaphor theory	Estes, The Tree of Life (2020) 103
consciousness, representations'	Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 131
contenders, as form of folk narrative	Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 376
covenant	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 202
ebionites	Huttner, Early Christianity in the Lycus Valley (2013) 229
education	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 202
esau	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 207
eschatology	Huttner, Early Christianity in the Lycus Valley (2013) 229
eusebius of caesarea	Huttner, Early Christianity in the Lycus Valley (2013) 229
exile	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 202
fable	Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 376
fables, corinna	Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 376
fables, laurel and olive (talking trees)	Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 376
fall (season)	Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 131
femininity, active	Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 131
figs, parable of the sprouting of	Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 131
figs	Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 131
framing narrative, in iambus	Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 376
fruit	Estes, The Tree of Life (2020) 103
galilee, jewish and christian in the	Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 131
grain	Huttner, Early Christianity in the Lycus Valley (2013) 229
hadrian	Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 131
hebrew language	Huttner, Early Christianity in the Lycus Valley (2013) 229
hierapolis, theater	Huttner, Early Christianity in the Lycus Valley (2013) 229
humorous tale, effect of the	Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 131
husband	Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 131
iambus 4, fable of laurel and olive	Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 376
israel	Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 131; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 202
jephthah	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 207
jesus, parables in the synoptic gospels	Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 131
jew(ish)	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 202
jews	Huttner, Early Christianity in the Lycus Valley (2013) 229
jonah	Levine Allison and Crossan, The Historical Jesus in Context (2006) 206
joshua, rabbi, jotham, the parable of	Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 131
jotham fable	Huttner, Early Christianity in the Lycus Valley (2013) 229
law, torah	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 202
law	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 202
mark (evangelist)	Huttner, Early Christianity in the Lycus Valley (2013) 229
mark (gospel)	Huttner, Early Christianity in the Lycus Valley (2013) 229
marriage, marrying	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 207
matthew (apostle)	Huttner, Early Christianity in the Lycus Valley (2013) 229
matthew (gospel)	Huttner, Early Christianity in the Lycus Valley (2013) 229
metaphor, and worldview	Estes, The Tree of Life (2020) 103
metaphor, source and target domain	Estes, The Tree of Life (2020) 103
metaphor	Estes, The Tree of Life (2020) 103
papias	Huttner, Early Christianity in the Lycus Valley (2013) 229
parables (mashal)	Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 131
peace	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 202
peter (apostle)	Huttner, Early Christianity in the Lycus Valley (2013) 229
prophecy, israelite	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 202
punishment	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 202
robbery	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 202
ruth	Levine Allison and Crossan, The Historical Jesus in Context (2006) 206
samson	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 207
seed	Estes, The Tree of Life (2020) 103
sex, sexuality	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 207
sexual, connotations	Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 131
speaker, trees as	Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 376
transition, in aetia, trees, fable of	Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 376
uproot	Estes, The Tree of Life (2020) 103
virgin, virginity	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 207
viticulture	Huttner, Early Christianity in the Lycus Valley (2013) 229
water	Estes, The Tree of Life (2020) 103
women	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 207