Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



705
Septuagint, Tobit, 14


nanHere Tobit ended his words of praise., He was fifty-eight years old when he lost his sight, and after eight years he regained it. He gave alms, and he continued to fear the Lord God and to praise him., When he had grown very old he called his son and grandsons, and said to him, "My son, take your sons; behold, I have grown old and am about to depart this life., Go to Media, my son, for I fully believe what Jonah the prophet said about Nineveh, that it will be overthrown. But in Media there will be peace for a time. Our brethren will be scattered over the earth from the good land, and Jerusalem will be desolate. The house of God in it will be burned down and will be in ruins for a time., But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it., Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols., All the Gentiles will praise the Lord, and his people will give thanks to God, and the Lord will exalt his people. And all who love the Lord God in truth and righteousness will rejoice, showing mercy to our brethren.,So now, my son, leave Nineveh, because what the prophet Jonah said will surely happen., But keep the law and the commandments, and be merciful and just, so that it may be well with you., Bury me properly, and your mother with me. And do not live in Nineveh any longer. See, my son, what Nadab did to Ahikar who had reared him, how he brought him from light into darkness, and with what he repaid him. But Ahikar was saved, and the other received repayment as he himself went down into the darkness. Ahikar gave alms and escaped the deathtrap which Nadab had set for him; but Nadab fell into the trap and perished., So now, my children, consider what almsgiving accomplishes and how righteousness delivers." As he said this he died in his bed. He was a hundred and fifty-eight years old; and Tobias gave him a magnificent funeral., And when Anna died he buried her with his father. Then Tobias returned with his wife and his sons to Ecbatana, to Raguel his father-in-law., He grew old with honor, and he gave his father-in-law and mother-in-law magnificent funerals. He inherited their property and that of his father Tobit., He died in Ecbatana of Media at the age of a hundred and twenty-seven years., But before he died he heard of the destruction of Nineveh, which Nebuchadnezzar and Ahasuerus had captured. Before his death he rejoiced over Nineveh.


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

34 results
1. Septuagint, Tobit, 1.3, 1.5-1.7, 1.9, 1.13, 1.17-1.19, 2.3-2.8, 3.2-3.6, 3.11-3.15, 5.6, 8.3, 8.5-8.6, 8.15-8.17, 12.7-12.11, 12.20, 13.1-13.18, 14.2, 14.5-14.7, 14.10-14.12, 14.14 (10th cent. BCE - 2nd cent. BCE)

1.3. I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh. 1.5. All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather. 1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. 1.13. Then the Most High gave me favor and good appearance in the sight of Shalmaneser, and I was his buyer of provisions. 1.17. I would give my bread to the hungry and my clothing to the naked; and if I saw any one of my people dead and thrown out behind the wall of Nineveh, I would bury him. 1.18. And if Sennacherib the king put to death any who came fleeing from Judea, I buried them secretly. For in his anger he put many to death. When the bodies were sought by the king, they were not found. 1.19. Then one of the men of Nineveh went and informed the king about me, that I was burying them; so I hid myself. When I learned that I was being searched for, to be put to death, I left home in fear. 2.3. But he came back and said, "Father, one of our people has been strangled and thrown into the market place. 2.4. So before I tasted anything I sprang up and removed the body to a place of shelter until sunset. 2.5. And when I returned I washed myself and ate my food in sorrow. 2.6. Then I remembered the prophecy of Amos, how he said, "Your feasts shall be turned into mourning, and all your festivities into lamentation." And I wept. 2.7. When the sun had set I went and dug a grave and buried the body. 2.8. And my neighbors laughed at me and said, "He is no longer afraid that he will be put to death for doing this; he once ran away, and here he is burying the dead again! 3.3. Remember me and look favorably upon me; do not punish me for my sins and for my unwitting offences and those which my fathers committed before thee. 3.4. For they disobeyed thy commandments, and thou gavest us over to plunder, captivity, and death; thou madest us a byword of reproach in all the nations among which we have been dispersed. 3.6. And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me. 3.11. So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever. 3.12. And now, O Lord, I have turned my eyes and my face toward thee. 3.13. Command that I be released from the earth and that I hear reproach no more. 3.14. Thou knowest, O Lord, that I am innocent of any sin with man 3.15. and that I did not stain my name or the name of my father in the land of my captivity. I am my fathers only child, and he has no child to be his heir, no near kinsman or kinsmans son for whom I should keep myself as wife. Already seven husbands of mine are dead. Why should I live? But if it be not pleasing to thee to take my life, command that respect be shown to me and pity be taken upon me, and that I hear reproach no more. 5.6. The angel replied, "I will go with you; I am familiar with the way, and I have stayed with our brother Gabael. 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him. 8.5. And Tobias began to pray, "Blessed art thou, O God of our fathers,and blessed be thy holy and glorious name for ever. Let the heavens and all thy creatures bless thee. 8.6. Thou madest Adam and gavest him Eve his wife as a helper and support.From them the race of mankind has sprung.Thou didst say, `It is not good that the man should be alone;let us make a helper for him like himself. 8.15. Then Raguel blessed God and said, "Blessed art thou, O God, with every pure and holy blessing.Let thy saints and all thy creatures bless thee;let all thy angels and thy chosen people bless thee for ever. 8.16. Blessed art thou, because thou hast made me glad. It has not happened to me as I expected;but thou hast treated us according to thy great mercy. 8.17. Blessed art thou, because thou hast had compassion on two only children. Show them mercy, O Lord;and bring their lives to fulfilment in health and happiness and mercy. 12.7. It is good to guard the secret of a king, but gloriously to reveal the works of God. Do good, and evil will not overtake you. 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. 12.9. For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life; 12.10. but those who commit sin are the enemies of their own lives. 12.11. I will not conceal anything from you. I have said, `It is good to guard the secret of a king, but gloriously to reveal the works of God. 12.20. And now give thanks to God, for I am ascending to him who sent me. Write in a book everything that has happened. 13.1. Then Tobit wrote a prayer of rejoicing, and said:"Blessed is God who lives for ever,and blessed is his kingdom. 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand. 13.3. Acknowledge him before the nations, O sons of Israel;for he has scattered us among them. 13.4. Make his greatness known there,and exalt him in the presence of all the living;because he is our Lord and God,he is our Father for ever. 13.5. He will afflict us for our iniquities;and again he will show mercy,and will gather us from all the nations among whom you have been scattered. 13.6. If you turn to him with all your heart and with all your soul,to do what is true before him,then he will turn to you and will not hide his face from you. But see what he will do with you;give thanks to him with your full voice. Praise the Lord of righteousness,and exalt the King of the ages. I give him thanks in the land of my captivity,and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him;who knows if he will accept you and have mercy on you? 13.7. I exalt my God;my soul exalts the King of heaven,and will rejoice in his majesty. 13.8. Let all men speak,and give him thanks in Jerusalem. 13.9. O Jerusalem, the holy city,he will afflict you for the deeds of your sons,but again he will show mercy to the sons of the righteous. 13.10. Give thanks worthily to the Lord,and praise the King of the ages,that his tent may be raised for you again with joy. May he cheer those within you who are captives,and love those within you who are distressed,to all generations for ever. 13.11. Many nations will come from afar to the name of the Lord God,bearing gifts in their hands, gifts for the King of heaven. Generations of generations will give you joyful praise. 13.12. Cursed are all who hate you;blessed for ever will be all who love you. 13.13. Rejoice and be glad for the sons of the righteous;for they will be gathered together,and will praise the Lord of the righteous. 13.14. How blessed are those who love you!They will rejoice in your peace. Blessed are those who grieved over all your afflictions;for they will rejoice for you upon seeing all your glory,and they will be made glad for ever. 13.15. Let my soul praise God the great King. 13.16. For Jerusalem will be built with sapphires and emeralds,her walls with precious stones,and her towers and battlements with pure gold. 13.17. The streets of Jerusalem will be paved with beryl and ruby and stones of Ophir; 13.18. all her lanes will cry `Hallelujah! and will give praise,saying, `Blessed is God, who has exalted you for ever. 14.2. He was fifty-eight years old when he lost his sight, and after eight years he regained it. He gave alms, and he continued to fear the Lord God and to praise him. 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it. 14.6. Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols. 14.7. All the Gentiles will praise the Lord, and his people will give thanks to God, and the Lord will exalt his people. And all who love the Lord God in truth and righteousness will rejoice, showing mercy to our brethren. 14.10. Bury me properly, and your mother with me. And do not live in Nineveh any longer. See, my son, what Nadab did to Ahikar who had reared him, how he brought him from light into darkness, and with what he repaid him. But Ahikar was saved, and the other received repayment as he himself went down into the darkness. Ahikar gave alms and escaped the deathtrap which Nadab had set for him; but Nadab fell into the trap and perished. 14.11. So now, my children, consider what almsgiving accomplishes and how righteousness delivers." As he said this he died in his bed. He was a hundred and fifty-eight years old; and Tobias gave him a magnificent funeral. 14.12. And when Anna died he buried her with his father. Then Tobias returned with his wife and his sons to Ecbatana, to Raguel his father-in-law.
2. Hebrew Bible, Deuteronomy, 5.1-5.2, 5.4-5.5 (9th cent. BCE - 3rd cent. BCE)

5.1. וַיִּקְרָא מֹשֶׁה אֶל־כָּל־יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם שְׁמַע יִשְׂרָאֵל אֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי דֹּבֵר בְּאָזְנֵיכֶם הַיּוֹם וּלְמַדְתֶּם אֹתָם וּשְׁמַרְתֶּם לַעֲשֹׂתָם׃ 5.1. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מצותו [מִצְוֺתָי׃] 5.2. וַיְהִי כְּשָׁמְעֲכֶם אֶת־הַקּוֹל מִתּוֹךְ הַחֹשֶׁךְ וְהָהָר בֹּעֵר בָּאֵשׁ וַתִּקְרְבוּן אֵלַי כָּל־רָאשֵׁי שִׁבְטֵיכֶם וְזִקְנֵיכֶם׃ 5.2. יְהוָה אֱלֹהֵינוּ כָּרַת עִמָּנוּ בְּרִית בְּחֹרֵב׃ 5.4. פָּנִים בְּפָנִים דִּבֶּר יְהוָה עִמָּכֶם בָּהָר מִתּוֹךְ הָאֵשׁ׃ 5.5. אָנֹכִי עֹמֵד בֵּין־יְהוָה וּבֵינֵיכֶם בָּעֵת הַהִוא לְהַגִּיד לָכֶם אֶת־דְּבַר יְהוָה כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא־עֲלִיתֶם בָּהָר לֵאמֹר׃ 5.1. And Moses called unto all Israel, and said unto them: Hear, O Israel, the statutes and the ordices which I speak in your ears this day, that ye may learn them, and observe to do them." 5.2. The LORD our God made a covet with us in Horeb." 5.4. The LORD spoke with you face to face in the mount out of the midst of the fire—" 5.5. I stood between the LORD and you at that time, to declare unto you the word of the LORD; for ye were afraid because of the fire, and went not up into the mount—saying: ."
3. Hebrew Bible, Exodus, 14.4 (9th cent. BCE - 3rd cent. BCE)

14.4. וְחִזַּקְתִּי אֶת־לֵב־פַּרְעֹה וְרָדַף אַחֲרֵיהֶם וְאִכָּבְדָה בְּפַרְעֹה וּבְכָל־חֵילוֹ וְיָדְעוּ מִצְרַיִם כִּי־אֲנִי יְהוָה וַיַּעֲשׂוּ־כֵן׃ 14.4. And I will harden Pharaoh’s heart, and he shall follow after them; and I will get Me honour upon Pharaoh, and upon all his host; and the Egyptians shall know that I am the LORD.’ And they did so."
4. Hebrew Bible, Genesis, 49.5 (9th cent. BCE - 3rd cent. BCE)

49.5. שִׁמְעוֹן וְלֵוִי אַחִים כְּלֵי חָמָס מְכֵרֹתֵיהֶם׃ 49.5. Simeon and Levi are brethren; Weapons of violence their kinship."
5. Hebrew Bible, Job, 42.7-42.17 (9th cent. BCE - 3rd cent. BCE)

42.7. וַיְהִי אַחַר דִּבֶּר יְהוָה אֶת־הַדְּבָרִים הָאֵלֶּה אֶל־אִיּוֹב וַיֹּאמֶר יְהוָה אֶל־אֱלִיפַז הַתֵּימָנִי חָרָה אַפִּי בְךָ וּבִשְׁנֵי רֵעֶיךָ כִּי לֹא דִבַּרְתֶּם אֵלַי נְכוֹנָה כְּעַבְדִּי אִיּוֹב׃ 42.8. וְעַתָּה קְחוּ־לָכֶם שִׁבְעָה־פָרִים וְשִׁבְעָה אֵילִים וּלְכוּ אֶל־עַבְדִּי אִיּוֹב וְהַעֲלִיתֶם עוֹלָה בַּעַדְכֶם וְאִיּוֹב עַבְדִּי יִתְפַּלֵּל עֲלֵיכֶם כִּי אִם־פָּנָיו אֶשָּׂא לְבִלְתִּי עֲשׂוֹת עִמָּכֶם נְבָלָה כִּי לֹא דִבַּרְתֶּם אֵלַי נְכוֹנָה כְּעַבְדִּי אִיּוֹב׃ 42.9. וַיֵּלְכוּ אֱלִיפַז הַתֵּימָנִי וּבִלְדַּד הַשּׁוּחִי צֹפַר הַנַּעֲמָתִי וַיַּעֲשׂוּ כַּאֲשֶׁר דִּבֶּר אֲלֵיהֶם יְהוָה וַיִּשָּׂא יְהוָה אֶת־פְּנֵי אִיּוֹב׃ 42.11. וַיָּבֹאוּ אֵלָיו כָּל־אֶחָיו וְכָל־אחיתיו [אַחְיוֹתָיו] וְכָל־יֹדְעָיו לְפָנִים וַיֹּאכְלוּ עִמּוֹ לֶחֶם בְּבֵיתוֹ וַיָּנֻדוּ לוֹ וַיְנַחֲמוּ אֹתוֹ עַל כָּל־הָרָעָה אֲשֶׁר־הֵבִיא יְהוָה עָלָיו וַיִּתְּנוּ־לוֹ אִישׁ קְשִׂיטָה אֶחָת וְאִישׁ נֶזֶם זָהָב אֶחָד׃ 42.12. וַיהוָה בֵּרַךְ אֶת־אַחֲרִית אִיּוֹב מֵרֵאשִׁתוֹ וַיְהִי־לוֹ אַרְבָּעָה עָשָׂר אֶלֶף צֹאן וְשֵׁשֶׁת אֲלָפִים גְּמַלִּים וְאֶלֶף־צֶמֶד בָּקָר וְאֶלֶף אֲתוֹנוֹת׃ 42.13. וַיְהִי־לוֹ שִׁבְעָנָה בָנִים וְשָׁלוֹשׁ בָּנוֹת׃ 42.14. וַיִּקְרָא שֵׁם־הָאַחַת יְמִימָה וְשֵׁם הַשֵּׁנִית קְצִיעָה וְשֵׁם הַשְּׁלִישִׁית קֶרֶן הַפּוּךְ׃ 42.15. וְלֹא נִמְצָא נָשִׁים יָפוֹת כִּבְנוֹת אִיּוֹב בְּכָל־הָאָרֶץ וַיִּתֵּן לָהֶם אֲבִיהֶם נַחֲלָה בְּתוֹךְ אֲחֵיהֶם׃ 42.16. וַיְחִי אִיּוֹב אַחֲרֵי־זֹאת מֵאָה וְאַרְבָּעִים שָׁנָה וירא [וַיִּרְאֶה] אֶת־בָּנָיו וְאֶת־בְּנֵי בָנָיו אַרְבָּעָה דֹּרוֹת׃ 42.17. וַיָּמָת אִיּוֹב זָקֵן וּשְׂבַע יָמִים׃ 42.7. And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite: ‘My wrath is kindled against thee, and against thy two friends; for ye have not spoken of Me the thing that is right, as My servant Job hath." 42.8. Now therefore, take unto you seven bullocks and seven rams, and go to My servant Job, and offer up for yourselves a burnt-offering; and My servant Job shall pray for you; for him will I accept, that I do not unto you aught unseemly; for ye have not spoken of Me the thing that is right, as my servant Job hath.’" 42.9. So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the LORD commanded them; and the LORD accepted Job." 42.10. And the LORD changed the fortune of Job, when he prayed for his friends; and the LORD gave Job twice as much as he had before." 42.11. Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house; and they bemoaned him, and comforted him concerning all the evil that the LORD had brought upon him; every man also gave him a piece of money, and every one a ring of gold." 42.12. So the LORD blessed the latter end of Job more than his beginning; and he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses. ." 42.13. He had also seven sons and three daughters." 42.14. And he called the name of the first, Jemimah; and the name of the second, Keziah; and the name of the third, Keren-happuch." 42.15. And in all the land were no women found so fair as the daughters of Job; and their father gave them inheritance among their brethren." 42.16. And after this Job lived a hundred and forty years, and saw his sons, and his sons’sons, even four generations." 42.17. So Job died, being old and full of days."
6. Hebrew Bible, Psalms, 93, 95-99, 78 (9th cent. BCE - 3rd cent. BCE)

7. Hebrew Bible, 1 Kings, 2.3 (8th cent. BCE - 5th cent. BCE)

2.3. וַיָּבֹא בְנָיָהוּ אֶל־אֹהֶל יְהוָה וַיֹּאמֶר אֵלָיו כֹּה־אָמַר הַמֶּלֶךְ צֵא וַיֹּאמֶר לֹא כִּי פֹה אָמוּת וַיָּשֶׁב בְּנָיָהוּ אֶת־הַמֶּלֶךְ דָּבָר לֵאמֹר כֹּה־דִבֶּר יוֹאָב וְכֹה עָנָנִי׃ 2.3. וְשָׁמַרְתָּ אֶת־מִשְׁמֶרֶת יְהוָה אֱלֹהֶיךָ לָלֶכֶת בִּדְרָכָיו לִשְׁמֹר חֻקֹּתָיו מִצְוֺתָיו וּמִשְׁפָּטָיו וְעֵדְוֺתָיו כַּכָּתוּב בְּתוֹרַת מֹשֶׁה לְמַעַן תַּשְׂכִּיל אֵת כָּל־אֲשֶׁר תַּעֲשֶׂה וְאֵת כָּל־אֲשֶׁר תִּפְנֶה שָׁם׃ 2.3. and keep the charge of the LORD thy God, to walk in His ways, to keep His statutes, and His commandments, and His ordices, and His testimonies, according to that which is written in the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself;"
8. Hebrew Bible, 1 Samuel, 16.23 (8th cent. BCE - 5th cent. BCE)

16.23. וְהָיָה בִּהְיוֹת רוּחַ־אֱלֹהִים אֶל־שָׁאוּל וְלָקַח דָּוִד אֶת־הַכִּנּוֹר וְנִגֵּן בְּיָדוֹ וְרָוַח לְשָׁאוּל וְטוֹב לוֹ וְסָרָה מֵעָלָיו רוּחַ הָרָעָה׃ 16.23. And it came to pass, when the evil spirit from God was upon Sha᾽ul, that David took a lyre, and played with his hand: so Sha᾽ul was refreshed, and was well, and the evil spirit departed from him."
9. Hebrew Bible, Isaiah, 19.21 (8th cent. BCE - 5th cent. BCE)

19.21. וְנוֹדַע יְהוָה לְמִצְרַיִם וְיָדְעוּ מִצְרַיִם אֶת־יְהוָה בַּיּוֹם הַהוּא וְעָבְדוּ זֶבַח וּמִנְחָה וְנָדְרוּ־נֵדֶר לַיהוָה וְשִׁלֵּמוּ׃ 19.21. And the LORD shall make Himself known to Egypt, and the Egyptians shall know the LORD in that day; yea, they shall worship with sacrifice and offering, and shall vow a vow unto the LORD, and shall perform it."
10. Hebrew Bible, Jeremiah, 43.5-43.7 (8th cent. BCE - 5th cent. BCE)

43.5. וַיִּקַּח יוֹחָנָן בֶּן־קָרֵחַ וְכָל־שָׂרֵי הַחֲיָלִים אֵת כָּל־שְׁאֵרִית יְהוּדָה אֲשֶׁר־שָׁבוּ מִכָּל־הַגּוֹיִם אֲשֶׁר נִדְּחוּ־שָׁם לָגוּר בְּאֶרֶץ יְהוּדָה׃ 43.6. אֶת־הַגְּבָרִים וְאֶת־הַנָּשִׁים וְאֶת־הַטַּף וְאֶת־בְּנוֹת הַמֶּלֶךְ וְאֵת כָּל־הַנֶּפֶשׁ אֲשֶׁר הִנִּיחַ נְבוּזַרְאֲדָן רַב־טַבָּחִים אֶת־גְּדַלְיָהוּ בֶּן־אֲחִיקָם בֶּן־שָׁפָן וְאֵת יִרְמְיָהוּ הַנָּבִיא וְאֶת־בָּרוּךְ בֶּן־נֵרִיָּהוּ׃ 43.7. וַיָּבֹאוּ אֶרֶץ מִצְרַיִם כִּי לֹא שָׁמְעוּ בְּקוֹל יְהוָה וַיָּבֹאוּ עַד־תַּחְפַּנְחֵס׃ 43.5. But Joha the son of Kareah, and all the captains of the forces, took all the remt of Judah, that were returned from all the nations whither they had been driven to sojourn in the land of Judah:" 43.6. the men, and the women, and the children, and the king’s daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam, the son of Shaphan, and Jeremiah the prophet, and Baruch the son of Neriah;" 43.7. and they came into the land of Egypt; for they hearkened not to the voice of the LORD; and they came even to Tahpanhes."
11. Hebrew Bible, Joshua, 23 (8th cent. BCE - 5th cent. BCE)

12. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)

116b. and his children had been brought to him—for he had two little sons and one big one—and the women of the family had come, he talked with them in Crito’s presence and gave them such directions as he wished; then he told the women to go away, and he came to us. And it was now nearly sunset; for he had spent a long time within. And he came and sat down fresh from the bath. After that not much was said, and the servant
13. Septuagint, Tobit, 1.3, 1.5-1.7, 1.9, 1.13, 1.17-1.19, 2.3-2.8, 3.2-3.6, 3.11-3.15, 5.6, 8.3, 8.5-8.6, 8.15-8.17, 12.7-12.11, 12.20, 13.1-13.18, 14.2, 14.5-14.7, 14.10-14.12, 14.14 (4th cent. BCE - 2nd cent. BCE)

1.3. I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh. 1.5. All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather. 1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. 1.13. Then the Most High gave me favor and good appearance in the sight of Shalmaneser, and I was his buyer of provisions. 1.17. I would give my bread to the hungry and my clothing to the naked; and if I saw any one of my people dead and thrown out behind the wall of Nineveh, I would bury him. 1.18. And if Sennacherib the king put to death any who came fleeing from Judea, I buried them secretly. For in his anger he put many to death. When the bodies were sought by the king, they were not found. 1.19. Then one of the men of Nineveh went and informed the king about me, that I was burying them; so I hid myself. When I learned that I was being searched for, to be put to death, I left home in fear. 2.3. But he came back and said, "Father, one of our people has been strangled and thrown into the market place. 2.4. So before I tasted anything I sprang up and removed the body to a place of shelter until sunset. 2.5. And when I returned I washed myself and ate my food in sorrow. 2.6. Then I remembered the prophecy of Amos, how he said, "Your feasts shall be turned into mourning, and all your festivities into lamentation." And I wept. 2.7. When the sun had set I went and dug a grave and buried the body. 2.8. And my neighbors laughed at me and said, "He is no longer afraid that he will be put to death for doing this; he once ran away, and here he is burying the dead again! 3.3. Remember me and look favorably upon me; do not punish me for my sins and for my unwitting offences and those which my fathers committed before thee. 3.4. For they disobeyed thy commandments, and thou gavest us over to plunder, captivity, and death; thou madest us a byword of reproach in all the nations among which we have been dispersed. 3.6. And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me. 3.11. So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever. 3.12. And now, O Lord, I have turned my eyes and my face toward thee. 3.13. Command that I be released from the earth and that I hear reproach no more. 3.14. Thou knowest, O Lord, that I am innocent of any sin with man 3.15. and that I did not stain my name or the name of my father in the land of my captivity. I am my fathers only child, and he has no child to be his heir, no near kinsman or kinsmans son for whom I should keep myself as wife. Already seven husbands of mine are dead. Why should I live? But if it be not pleasing to thee to take my life, command that respect be shown to me and pity be taken upon me, and that I hear reproach no more. 5.6. The angel replied, "I will go with you; I am familiar with the way, and I have stayed with our brother Gabael. 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him. 8.5. And Tobias began to pray, "Blessed art thou, O God of our fathers,and blessed be thy holy and glorious name for ever. Let the heavens and all thy creatures bless thee. 8.6. Thou madest Adam and gavest him Eve his wife as a helper and support.From them the race of mankind has sprung.Thou didst say, `It is not good that the man should be alone;let us make a helper for him like himself. 8.15. Then Raguel blessed God and said, "Blessed art thou, O God, with every pure and holy blessing.Let thy saints and all thy creatures bless thee;let all thy angels and thy chosen people bless thee for ever. 8.16. Blessed art thou, because thou hast made me glad. It has not happened to me as I expected;but thou hast treated us according to thy great mercy. 8.17. Blessed art thou, because thou hast had compassion on two only children. Show them mercy, O Lord;and bring their lives to fulfilment in health and happiness and mercy. 12.7. It is good to guard the secret of a king, but gloriously to reveal the works of God. Do good, and evil will not overtake you. 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. 12.9. For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life; 12.10. but those who commit sin are the enemies of their own lives. 12.11. I will not conceal anything from you. I have said, `It is good to guard the secret of a king, but gloriously to reveal the works of God. 12.20. And now give thanks to God, for I am ascending to him who sent me. Write in a book everything that has happened. 13.1. Then Tobit wrote a prayer of rejoicing, and said:"Blessed is God who lives for ever,and blessed is his kingdom. 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand. 13.3. Acknowledge him before the nations, O sons of Israel;for he has scattered us among them. 13.4. Make his greatness known there,and exalt him in the presence of all the living;because he is our Lord and God,he is our Father for ever. 13.5. He will afflict us for our iniquities;and again he will show mercy,and will gather us from all the nations among whom you have been scattered. 13.6. If you turn to him with all your heart and with all your soul,to do what is true before him,then he will turn to you and will not hide his face from you. But see what he will do with you;give thanks to him with your full voice. Praise the Lord of righteousness,and exalt the King of the ages. I give him thanks in the land of my captivity,and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him;who knows if he will accept you and have mercy on you? 13.7. I exalt my God;my soul exalts the King of heaven,and will rejoice in his majesty. 13.8. Let all men speak,and give him thanks in Jerusalem. 13.9. O Jerusalem, the holy city,he will afflict you for the deeds of your sons,but again he will show mercy to the sons of the righteous. 13.10. Give thanks worthily to the Lord,and praise the King of the ages,that his tent may be raised for you again with joy. May he cheer those within you who are captives,and love those within you who are distressed,to all generations for ever. 13.11. Many nations will come from afar to the name of the Lord God,bearing gifts in their hands, gifts for the King of heaven. Generations of generations will give you joyful praise. 13.12. Cursed are all who hate you;blessed for ever will be all who love you. 13.13. Rejoice and be glad for the sons of the righteous;for they will be gathered together,and will praise the Lord of the righteous. 13.14. How blessed are those who love you!They will rejoice in your peace. Blessed are those who grieved over all your afflictions;for they will rejoice for you upon seeing all your glory,and they will be made glad for ever. 13.15. Let my soul praise God the great King. 13.16. For Jerusalem will be built with sapphires and emeralds,her walls with precious stones,and her towers and battlements with pure gold. 13.17. The streets of Jerusalem will be paved with beryl and ruby and stones of Ophir; 13.18. all her lanes will cry `Hallelujah! and will give praise,saying, `Blessed is God, who has exalted you for ever. 14.2. He was fifty-eight years old when he lost his sight, and after eight years he regained it. He gave alms, and he continued to fear the Lord God and to praise him. 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it. 14.6. Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols. 14.7. All the Gentiles will praise the Lord, and his people will give thanks to God, and the Lord will exalt his people. And all who love the Lord God in truth and righteousness will rejoice, showing mercy to our brethren. 14.10. Bury me properly, and your mother with me. And do not live in Nineveh any longer. See, my son, what Nadab did to Ahikar who had reared him, how he brought him from light into darkness, and with what he repaid him. But Ahikar was saved, and the other received repayment as he himself went down into the darkness. Ahikar gave alms and escaped the deathtrap which Nadab had set for him; but Nadab fell into the trap and perished. 14.11. So now, my children, consider what almsgiving accomplishes and how righteousness delivers." As he said this he died in his bed. He was a hundred and fifty-eight years old; and Tobias gave him a magnificent funeral. 14.12. And when Anna died he buried her with his father. Then Tobias returned with his wife and his sons to Ecbatana, to Raguel his father-in-law. 14.14. He died in Ecbatana of Media at the age of a hundred and twenty-seven years.
14. Anon., 1 Enoch, 89.15-89.16, 89.26-89.27 (3rd cent. BCE - 2nd cent. BCE)

89.16. cry aloud on account of their little ones, and to complain unto their Lord. And a sheep which had been saved from the wolves fled and escaped to the wild asses; and I saw the sheep how they lamented and cried, and besought their Lord with all their might, till that Lord of the sheep descended at the voice of the sheep from a lofty abode, and came to them and pastured them. And He called that sheep which had escaped the wolves, and spake with it concerning the wolves that it should 89.26. And when they saw the Lord of the sheep, they turned to flee before His face, but that sea gathered itself together, and became as it had been created, and the water swelled and rose till it covered 89.27. those wolves. And I saw till all the wolves who pursued those sheep perished and were drowned.
15. Anon., Jubilees, 21 (2nd cent. BCE - 2nd cent. BCE)

16. Dead Sea Scrolls, Damascus Covenant, 14.12-14.16 (2nd cent. BCE - 1st cent. CE)

17. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 14.12-14.16 (2nd cent. BCE - 1st cent. CE)

18. Dead Sea Scrolls, Aramaic Levi Document, 4.7-4.8, 13.4-13.8, 13.10 (2nd cent. BCE - 1st cent. CE)

19. Dead Sea Scrolls, Community Rule, 8.1-8.9, 9.4 (2nd cent. BCE - 1st cent. CE)

20. Septuagint, 1 Maccabees, 2.49-2.61, 2.70 (2nd cent. BCE - 2nd cent. BCE)

2.49. Now the days drew near for Mattathias to die, and he said to his sons: "Arrogance and reproach have now become strong; it is a time of ruin and furious anger. 2.50. Now, my children, show zeal for the law, and give your lives for the covet of our fathers. 2.51. Remember the deeds of the fathers, which they did in their generations; and receive great honor and an everlasting name. 2.52. Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? 2.53. Joseph in the time of his distress kept the commandment, and became lord of Egypt. 2.54. Phinehas our father, because he was deeply zealous, received the covet of everlasting priesthood. 2.55. Joshua, because he fulfilled the command, became a judge in Israel. 2.56. Caleb, because he testified in the assembly, received an inheritance in the land. 2.57. David, because he was merciful, inherited the throne of the kingdom for ever. 2.58. Elijah because of great zeal for the law was taken up into heaven. 2.59. Haniah, Azariah, and Mishael believed and were saved from the flame. 2.60. Daniel because of his innocence was delivered from the mouth of the lions. 2.61. And so observe, from generation to generation, that none who put their trust in him will lack strength. 2.70. He died in the one hundred and forty-sixth year and was buried in the tomb of his fathers at Modein. And all Israel mourned for him with great lamentation.
21. Septuagint, Ecclesiasticus (Siracides), 10-19, 2, 20-29, 3, 30-39, 4, 40-49, 5, 50-51, 6-9, 1 (2nd cent. BCE - 2nd cent. BCE)

22. Septuagint, Judith, 1.1 (2nd cent. BCE - 0th cent. CE)

1.1. In the twelfth year of the reign of Nebuchadnezzar, who ruled over the Assyrians in the great city of Nineveh, in the days of Arphaxad, who ruled over the Medes in Ecbatana --
23. Septuagint, 3 Maccabees, 6.22-6.28 (2nd cent. BCE - 2nd cent. BCE)

6.22. Then the king's anger was turned to pity and tears because of the things that he had devised beforehand. 6.23. For when he heard the shouting and saw them all fallen headlong to destruction, he wept and angrily threatened his friends, saying 6.24. You are committing treason and surpassing tyrants in cruelty; and even me, your benefactor, you are now attempting to deprive of dominion and life by secretly devising acts of no advantage to the kingdom. 6.25. Who is it that has taken each man from his home and senselessly gathered here those who faithfully have held the fortresses of our country? 6.26. Who is it that has so lawlessly encompassed with outrageous treatment those who from the beginning differed from all nations in their goodwill toward us and often have accepted willingly the worst of human dangers? 6.27. Loose and untie their unjust bonds! Send them back to their homes in peace, begging pardon for your former actions! 6.28. Release the sons of the almighty and living God of heaven, who from the time of our ancestors until now has granted an unimpeded and notable stability to our government.
24. Philo of Alexandria, On The Contemplative Life, 68 (1st cent. BCE - 1st cent. CE)

68. And the women also share in this feast, the greater part of whom, though old, are virgins in respect of their purity (not indeed through necessity, as some of the priestesses among the Greeks are, who have been compelled to preserve their chastity more than they would have done of their own accord), but out of an admiration for and love of wisdom, with which they are desirous to pass their lives, on account of which they are indifferent to the pleasures of the body, desiring not a mortal but an immortal offspring, which the soul that is attached to God is alone able to produce by itself and from itself, the Father having sown in it rays of light appreciable only by the intellect, by means of which it will be able to perceive the doctrines of wisdom. IX.
25. Josephus Flavius, Jewish Antiquities, 6.168, 8.42-8.49, 12.3-12.10 (1st cent. CE - 1st cent. CE)

6.168. So Jesse sent his son, and gave him presents to carry to Saul. And when he was come, Saul was pleased with him, and made him his armor-bearer, and had him in very great esteem; for he charmed his passion, and was the only physician against the trouble he had from the demons, whensoever it was that it came upon him, and this by reciting of hymns, and playing upon the harp, and bringing Saul to his right mind again. 8.42. 5. Now the sagacity and wisdom which God had bestowed on Solomon was so great, that he exceeded the ancients; insomuch that he was no way inferior to the Egyptians, who are said to have been beyond all men in understanding; nay, indeed, it is evident that their sagacity was very much inferior to that of the king’s. 8.42. Accordingly Ahab appears to have been deceived thereby, till he disbelieved those that foretold his defeat; but, by giving credit to such as foretold what was grateful to him, was slain; and his son Ahaziah succeeded him. 8.43. He also excelled and distinguished himself in wisdom above those who were most eminent among the Hebrews at that time for shrewdness; those I mean were Ethan, and Heman, and Chalcol, and Darda, the sons of Mahol. 8.44. He also composed books of odes and songs a thousand and five, of parables and similitudes three thousand; for he spake a parable upon every sort of tree, from the hyssop to the cedar; and in like manner also about beasts, about all sorts of living creatures, whether upon the earth, or in the seas, or in the air; for he was not unacquainted with any of their natures, nor omitted inquiries about them, but described them all like a philosopher, and demonstrated his exquisite knowledge of their several properties. 8.45. God also enabled him to learn that skill which expels demons, which is a science useful and sanative to men. He composed such incantations also by which distempers are alleviated. And he left behind him the manner of using exorcisms, by which they drive away demons, so that they never return; 8.46. and this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this: 8.47. He put a ring that had a root of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he abjured him to return into him no more, making still mention of Solomon, and reciting the incantations which he composed. 8.48. And when Eleazar would persuade and demonstrate to the spectators that he had such a power, he set a little way off a cup or basin full of water, and commanded the demon, as he went out of the man, to overturn it, and thereby to let the spectators know that he had left the man; 8.49. and when this was done, the skill and wisdom of Solomon was shown very manifestly: for which reason it is, that all men may know the vastness of Solomon’s abilities, and how he was beloved of God, and that the extraordinary virtues of every kind with which this king was endowed may not be unknown to any people under the sun for this reason, I say, it is that we have proceeded to speak so largely of these matters. 12.3. And while these princes ambitiously strove one against another, every one for his own principality, it came to pass that there were continual wars, and those lasting wars too; and the cities were sufferers, and lost a great many of their inhabitants in these times of distress, insomuch that all Syria, by the means of Ptolemy the son of Lagus, underwent the reverse of that denomination of Savior, which he then had. 12.3. Out of regard therefore to justice, and out of pity to those that have been tyrannized over, contrary to equity, I enjoin those that have such Jews in their service to set them at liberty, upon the receipt of the before-mentioned sum; and that no one use any deceit about them, but obey what is here commanded. 12.3. And when Judas saw their camp, and how numerous their enemies were, he persuaded his own soldiers to be of good courage, and exhorted them to place their hopes of victory in God, and to make supplication to him, according to the custom of their country, clothed in sackcloth; and to show what was their usual habit of supplication in the greatest dangers, and thereby to prevail with God to grant you the victory over your enemies. 12.4. He also seized upon Jerusalem, and for that end made use of deceit and treachery; for as he came into the city on a Sabbath day, as if he would offer sacrifices he, without any trouble, gained the city, while the Jews did not oppose him, for they did not suspect him to be their enemy; and he gained it thus, because they were free from suspicion of him, and because on that day they were at rest and quietness; and when he had gained it, he ruled over it in a cruel manner. 12.4. 5. When this epistle was sent to the king, he commanded that an epistle should be drawn up for Eleazar, the Jewish high priest, concerning these matters; and that they should inform him of the release of the Jews that had been in slavery among them. He also sent fifty talents of gold for the making of large basons, and vials, and cups, and an immense quantity of precious stones. 12.4. But when Judas saw that Alcimus was already become great, and had destroyed many of the good and holy men of the country, he also went all over the country, and destroyed those that were of the other party. But when Alcimus saw that he was not able to oppose Judas, nor was equal to him in strength, he resolved to apply himself to king Demetrius for his assistance; 12.5. Nay, Agatharchides of Cnidus, who wrote the acts of Alexander’s successors, reproaches us with superstition, as if we, by it, had lost our liberty; where he says thus: 12.5. And I have sent to thee Andreas, the captain of my guard, and Aristeus, men whom I have in very great esteem; by whom I have sent those first-fruits which I have dedicated to the temple, and to the sacrifices, and to other uses, to the value of a hundred talents. And if thou wilt send to us, to let us know what thou wouldst have further, thou wilt do a thing acceptable to me.” 12.6. “There is a nation called the nation of the Jews, who inhabit a city strong and great, named Jerusalem. These men took no care, but let it come into the hands of Ptolemy, as not willing to take arms, and thereby they submitted to be under a hard master, by reason of their unseasonable superstition.” 12.6. 8. And first I will describe what belongs to the table. It was indeed in the king’s mind to make this table vastly large in its dimensions; but then he gave orders that they should learn what was the magnitude of the table which was already at Jerusalem, and how large it was, and whether there was a possibility of making one larger than it. 12.7. This is what Agatharchides relates of our nation. But when Ptolemy had taken a great many captives, both from the mountainous parts of Judea, and from the places about Jerusalem and Samaria, and the places near Mount Gerizzim, he led them all into Egypt, and settled them there. 12.7. for there was made a plate of gold four fingers broad, through the entire breadth of the table, into which they inserted the feet, and then fastened them to the table by buttons and button-holes, at the place where the crown was situate, that so on what side soever of the table one should stand, it might exhibit the very same view of the exquisite workmanship, and of the vast expenses bestowed upon it: 12.8. And as he knew that the people of Jerusalem were most faithful in the observation of oaths and covets; and this from the answer they made to Alexander, when he sent an embassage to them, after he had beaten Darius in battle; so he distributed many of them into garrisons, and at Alexandria gave them equal privileges of citizens with the Macedonians themselves; and required of them to take their oaths, that they would keep their fidelity to the posterity of those who committed these places to their care. 12.8. while small shields, made of stones, beautiful in their kind, and of four fingers’ depth, filled up the middle parts. About the top of the basin were wreathed the leaves of lilies, and of the convolvulus, and the tendrils of vines in a circular manner. 12.9. Nay, there were not a few other Jews who, of their own accord, went into Egypt, as invited by the goodness of the soil, and by the liberality of Ptolemy. 12.9. and when they had taken off the covers wherein they were wrapt up, they showed him the membranes. So the king stood admiring the thinness of those membranes, and the exactness of the junctures, which could not be perceived; (so exactly were they connected one with another;) and this he did for a considerable time. He then said that he returned them thanks for coming to him, and still greater thanks to him that sent them; and, above all, to that God whose laws they appeared to be.
26. Josephus Flavius, Jewish War, 2.134 (1st cent. CE - 1st cent. CE)

2.134. 6. And truly, as for other things, they do nothing but according to the injunctions of their curators; only these two things are done among them at everyone’s own free will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the curators.
27. New Testament, Acts, 16.18 (1st cent. CE - 2nd cent. CE)

16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour.
28. New Testament, Luke, 8.35-8.39, 9.42 (1st cent. CE - 1st cent. CE)

8.35. People went out to see what had happened. They came to Jesus, and found the man from whom the demons had gone out, sitting at Jesus' feet, clothed and in his right mind; and they were afraid. 8.36. Those who saw it told them how he who had been possessed by demons was healed. 8.37. All the people of the surrounding country of the Gadarenes asked him to depart from them, for they were very much afraid. He entered into the boat, and returned. 8.38. But the man from whom the demons had gone out begged him that he might go with him, but Jesus sent him away, saying 8.39. Return to your house, and declare what great things God has done for you." He went his way, proclaiming throughout the whole city what great things Jesus had done for him. 9.42. While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father.
29. New Testament, Mark, 5.15-5.20, 9.26-9.27 (1st cent. CE - 1st cent. CE)

5.15. They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. 5.16. Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs. 5.17. They began to beg him to depart from their region. 5.18. As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. 5.19. He didn't allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you. 5.20. He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled. 9.26. Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead. 9.27. But Jesus took him by the hand, and raised him up; and he arose.
30. Ps.-Philo, Biblical Antiquities, 60.3 (1st cent. CE - 2nd cent. CE)

31. Philostratus The Athenian, Life of Apollonius, 4.20 (2nd cent. CE

4.20. Now while he was discussing the question of libations, there chanced to be present in his audience a young dandy who bore so evil a reputation for licentiousness that his conduct had long been the subject of coarse street-corner songs. His home was Corcyra, and he traced his pedigree to Alcinous the Phaeacian who entertained Odysseus. Apollonius then was talking about libations, and was urging them not to drink out of a particular cup, but to reserve it for the gods, without ever touching it or drinking out of it. But when he also urged them to have handles on the cup, and to pour the libation over the handle, because that is the part at which men are least likely to drink, the youth burst out into loud and coarse laughter, and quite drowned his voice. Then Apollonius looked up and said: It is not yourself that perpetrates this insult, but the demon, who drives you without your knowing it. And in fact the youth was, without knowing it, possessed by a devil; for he would laugh at things that no one else laughed at, and then would fall to weeping for no reason at all, and he would talk and sing to himself. Now most people thought that it was boisterous humor of youth which led him into excesses; but he was really the mouthpiece of a devil, though it only seemed a drunken frolic in which on that occasion he was indulging. Now, when Apollonius gazed on him, the ghost in him began to utter cries of fear and rage, such as one hears from people who are being branded or racked; and the ghost swore that he would leave the you man alone and never take possession of any man again. But Apollonius addressed him with anger, as a master might a shifty, rascally, and shameless slave and so on, and he ordered him to quit the young man and show by a visible sign that he had done so. I will throw down yonder statue, said the devil, and pointed to one of the images which were there in the Royal Stoa, for there it was that the scene took place. But when the statue began by moving gently, and then fell down, it would defy anyone to describe the hubbub which arose thereat and the way they clapped their hand with wonder. But the young man rubbed his eyes as if he had just woke up, and he looked towards the rays of the sun, and assumed a modest aspect, as all had their attention concentrated on him; for he no longer showed himself licentious, nor did he stare madly about, but he had returned to his own self, as thoroughly as if he had been treated with drugs; and he gave up his dainty dress and summery garments and the rest of his sybaritic way of life, and he fell in love with the austerity of philosophers, and donned their cloak, and stripping off his old self modeled his life and future upon that of Apollonius.
32. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)

112a. דמסוכר ולא משי ידיה מפחיד שבעה יומי דשקיל מזייה ולא משי ידיה מפחיד תלתא יומי דשקיל טופריה ולא משי ידיה מפחיד חד יומא ולא ידע מאי קא מפחיד ידא אאוסיא דרגא לפחדא ידא אפותא דרגא לשינתא,תנא אוכלין ומשקין תחת המטה אפילו מחופין בכלי ברזל רוח רעה שורה עליהן ת"ר לא ישתה אדם מים לא בלילי רביעיות ולא בלילי שבתות ואם שתה דמו בראשו מפני סכנה מאי סכנה רוח רעה,ואם צחי מאי תקנתיה (נימא) שבעה קולות שאמר דוד על המים והדר נישתי שנאמר (תהלים כט, ג) קול ה' על המים אל הכבוד הרעים ה' על מים רבים קול ה' בכח קול ה' בהדר קול ה' שובר ארזים וישבר ה' את ארזי הלבנון קול ה' חוצב להבות אש קול ה' יחיל מדבר יחיל ה' מדבר קדש קול ה' יחולל אילות ויחשוף יערות ובהיכלו כולו אומר כבוד,ואי לא (נימא) הכי לול שפן אניגרון אנירדפין בין כוכבי יתיבנא בין בליעי שמיני אזילנא ואי לא אי איכא איניש בהדיה ניתעריה ולימא ליה פלניא בר פלנתא צחינא מיא והדר נישתי ואי לא מקרקש נכתמא אחצבא והדר נישתי ואי לא נישדי בה מידי והדר נישתי,ת"ר לא ישתה אדם מים לא מן הנהרות ולא מן האגמים בלילה ואם שתה דמו בראשו מפני הסכנה מאי סכנה סכנת שברירי ואי צחי מאי תקנתיה אי איכא איניש בהדיה לימא ליה פלניא בר פלנתא צחינא מיא ואי לא (נימא) איהו לנפשיה פלניא אמרה לי אימי איזדהר משברירי שברירי ברירי רירי ירי רי צחינא מיא בכסי חיורי:,ואפילו מן התמחוי וכו': פשיטא,לא נצרכא אלא אפילו לר"ע דאמר עשה שבתך חול ואל תצטרך לבריות הכא משום פרסומי ניסא (מודי),תנא דבי אליהו אע"פ שאמר ר"ע עשה שבתך חול ואל תצטרך לבריות אבל עושה הוא דבר מועט בתוך ביתו מאי נינהו אמר רב פפא כסא דהרסנא כדתנן ר' יהודה בן תימא אומר הוי עז כנמר וקל כנשר רץ כצבי וגבור כארי לעשות רצון אביך שבשמים,ת"ר שבעה דברים צוה ר"ע את רבי יהושע בנו בני אל תשב בגובהה של עיר ותשנה ואל תדור בעיר שראשיה תלמידי חכמים,ואל תכנס לביתך פתאום כ"ש לבית חבירך ואל תמנע מנעלים מרגליך השכם ואכול בקיץ מפני החמה ובחורף מפני הצינה ועשה שבתך חול ואל תצטרך לבריות והוי משתדל עם אדם שהשעה משחקת לו,אמר רב פפא לא למיזבן מיניה ולא לזבוני ליה אלא למעבד שותפות בהדיה והשתא דאמר רב שמואל בר יצחק מאי דכתיב (איוב א, י) מעשה ידיו ברכת כל הנוטל פרוטה מאיוב מתברך אפילו למיזבן מיניה ולזבוני ליה שפיר דמי,חמשה דברים צוה ר"ע את רבי שמעון בן יוחי כשהיה חבוש בבית האסורין אמר לו רבי למדני תורה אמר איני מלמדך אמר לו אם אין אתה מלמדני אני אומר ליוחי אבא ומוסרך למלכות אמר לו בני יותר ממה שהעגל רוצה לינק פרה רוצה להניק אמר לו ומי בסכנה והלא עגל בסכנה,אמר לו אם בקשת ליחנק היתלה באילן גדול וכשאתה מלמד את בנך למדהו בספר מוגה מאי היא אמר רבא ואיתימא רב משרשיא בחדתא שבשתא כיון דעל על,לא תבשל בקדירה שבישל בה חבירך מאי ניהו גרושה בחיי בעלה דאמר מר גרוש שנשא גרושה ארבע דעות במטה ואי בעית אימא אפילו באלמנה לפי 112a. One bwho lets blood and does not wash his hands will be afraid for seven days.One bwho cuts his hair and does not wash his hands will be afraid for three days.One bwho cuts his nails and does not wash his hands will be afraid for one day, and he will not know what is frighteninghim. Placing one’s bhand onhis bnostrilsis ba way tobecome bafraid.Placing one’s bhand on his forehead is a wayto fall basleep. /b,A Sage btaught:If bfood and drinkare bunderone’s bbed, even if they are covered with iron vessels, an evil spirit rests upon them. The Sages taught: A personshould bnot drink water on Tuesday nights or on Shabbat nights,i.e., Friday nights. bAnd if he drinkswater, bhis blood is upon hisown bhead, due tothe bdanger.The Gemara asks: bWhat isthis bdanger?The Gemara answers: The danger of the bevil spiritthat rules on these days.,The Gemara asks: bAnd if he is thirsty, what is his remedy?What should he drink? The Gemara answers: bHeshould bsaythe bseven voices that David said over the water, and afterward hemay bdrink. As it is stated: “The voice of the Lord is upon the waters; God of glory thunders, even the Lord upon many waters. The voice of the Lord is powerful; the voice of the Lord is full of majesty. The voice of the Lord breaks the cedars; the Lord breaks in pieces the cedars of Lebanon.He makes them also skip like a calf; Lebanon and Sirion like a young wild ox. bThe voice of the Lord hews out flames of fire. The voice of the Lord shakes the wilderness; the Lord shakes the wilderness of Kadesh. The voice of the Lord makes the hinds to calve, and strips the forests bare; and in His temple all say: Glory”(Psalms 29:3–9)., bAnd ifhe does bnotremember that verse, bheshould bsay as follows: Lul, Shafan, Anigron, Anirdafin,which are names of demons, bI sit between the stars, I walk between thinand bfatpeople, take any of them if you wish but leave me alone. bAnd ifhe does bnotrecall this incantation, bif there isanother bperson with him, heshould bwake him and say to him: So-and-so, son of so-and-so, I thirst for water; and thenhe may bdrink. And ifthere is bnoother person with him, he should bknock the cover on the cup and then drink. And ifhe is bnotable to do this, bheshould bthrow someobject bin it and then drink. /b, bThe Sages taught: A personshould bnot drink water from rivers or from ponds at night. And if he drank, his blood is upon hisown bhead due to the danger.The Gemara explains: bWhat isthis bdanger? The danger of blindness.The Gemara asks: bAnd if he is thirsty, what is his remedy? If there isanother bperson with him, heshould bsay to him: So-and-so, son of so-and-so, I thirst for water. And ifthere is bnoone else with him, bheshould bsay to himself: So-and-so, my mother said to meto bbeware of ishavrirei /i,the demon of blindness. He should continue to say the following incantation, in the first part of which the demon’s name gradually disappears: iShavrirei berirei rirei yiri ri /i; I thirst for water in whiteearthenware bcups.This is an incantation against those demons.,The Gemara returns to the statement of the mishna that on Passover one must drink no less than four cups of wine: bAndthis ihalakhaapplies bevenif the poor person accepts funds bfrom the charity plate.The Gemara asks: It is bobviousthat this is the case. If there is a mitzva to drink these four cups, they must be provided for him.,The Gemara answers: The mishna bis necessary onlyto teach that this ihalakhaapplies beven according tothe opinion of bRabbi Akiva, who said: Make your Shabbatlike an ordinary bweekday and do not be beholden toother bbeings.If one is unable to honor Shabbat without ficial help from others, it is better for him to save money and eat his Shabbat meals as he would on a weekday rather than rely on other people. bHere,in the case of the four cups, Rabbi Akiva bconcedesthat it is appropriate for a poor person to request assistance from the community, bdue tothe obligation bto publicize the miracle. /b,With regard to this issue, bthe school of Eliyahu taughtthat balthough Rabbi Akiva said: Make your Shabbatlike ba weekday and do not be beholden toother bbeings; however, oneshould nevertheless bperform some smallalteration bin his houseto distinguish Shabbat from a weekday. The Gemara asks: bWhatis bthisalteration? bRav Pappa said:For example, one should serve bsmall, fried fish. As we learnedin a mishna: bRabbi Yehuda ben Teima says: Be bold like a leopard, light like an eagle, run like a deer, andbe bstrong like a lion to perform the will of your Father in Heaven.This statement teaches that one should exert every effort to perform a mitzva.,The Gemara cites the full source of Rabbi’s Akiva statement with regard to Shabbat preparations. bThe Sages taught: Rabbi Akiva commanded Rabbi Yehoshua, his son,about bseven matters: My son, do not sit at the high point of a city,where many people pass, band studythere, as the passersby will interrupt you. bAnd do not live in a city whose leaders are Torah scholars,as they are too busy studying to govern properly.,Rabbi Akiva continued: bAnd do not enter your house suddenly,without knocking first; ball the more sodo not enter bthe house of another,as he might not be ready to receive you. bAnd do not withhold shoes from your feet,as it is disgraceful to go barefoot. bWake up and eat, in the summer due to the heat,as it is best to eat before it grows hot, band in the winter due tothe strength you will need to tolerate bthe cold. And make your Shabbatlike ba weekday and do not be beholden toother bbeings. And exert yourselfto join together bwith a person upon whom the hour smiles,i.e., a successful person., bRav Pappa saidin explanation of this last statement: bDo not buy from him and do not sell to him.If he is the beneficiary of good fortune, he will profit from any business transaction and you will suffer from it. bRather, form a partnership with him. And nowwe have heard bthat Rav Shmuel bar Yitzḥak said: Whatis the meaning of that bwhich is written: “You have blessed the work of his hands”(Job 1:10)? This means that banyone who took a iperutafrom Job would be blessed,even if he received it via a business transaction. This shows that one should engage in business with a person who is blessed, for beven ifhe wishes bto buy from him or to sell to him it is well,i.e., he will share in the good fortune of the other.,The Gemara continues to cite similar advice dispensed by Rabbi Akiva. bRabbi Akiva commanded Rabbi Shimon ben Yoḥaito do bfive matters whenRabbi Akiva bwas imprisoned.Beforehand, Rabbi Shimon bsaid to him: Rabbi, teach me Torah.Rabbi Akiva bsaidto him: bI will not teach you,as it is dangerous to do so at the present time. Rabbi Shimon bsaid to himin jest: bIf you will not teach me, I will tell Yoḥaimy bfather, and he will turn you over to the government.In other words, I have no means of persuading you; you are already in prison. Rabbi Akiva bsaid: My son,know that bmore than the calf wishes to suck, the cow wants to suckle,but I am afraid of the danger. Rabbi Shimon bsaid to him: And who is in danger? Isn’t the calf in danger,as you are in jail and I am the one at risk?,Rabbi Akiva bsaid to him:If so, I will tell you a few matters. First of all, bif you wish to strangle yourself, hang yourself on a tall tree.This proverb means that if one wants others to accept what he has to say, he should attribute his statement to a great man. bAnd when you teach your son, teach him from a corrected text.The Gemara asks: bWhat isthe meaning of bthatstatement? bRava said, and some say Rav Mesharshiyasaid: Rabbi Akiva was referring btolearning ba newtopic, for bonce a mistake entersone’s mind, it has benteredthere and is difficult to put right.,Rabbi Akiva further told Rabbi Shimon ben Yoḥai: bDo not cook in a pot in which your colleague cookedhis food. The Gemara asks: bWhat isthe meaning of bthisstatement? The Gemara explains: Rabbi Akiva is referring to marrying ba divorced woman in the lifetime of herformer bhusband. As the Master said:If ba divorced man marries a divorced woman, there are four minds in the bedduring intimacy. Each person thinks about his current and former spouse, which verges on illegitimacy. bAnd if you wish, sayinstead that this advice holds true beven with regard tomarrying ba widow, as /b
33. Anon., Joseph And Aseneth, 21.6

34. Anon., Letter of Aristeas, 13

13. for when by a combination of good fortune and courage he had brought his attack on the whole district of Coele-Syria and Phoenicia to a successful issue, in the process of terrorizing the country into subjection, he transported some of his foes and others he reduced to captivity. The number of those whom he transported from the country of the Jews to Egypt amounted to no less than a hundred thousand. of these he armed thirty thousand picked men and settled them in garrisons in the country districts. (And even before this time large numbers of Jews had come into Egypt with the Persian, and in an earlier period still others had been sent to Egypt to help Psammetichus in his campaign against the king of the Ethiopians. But these were nothing like so numerous as the captives whom Ptolemy the son of Lagus transported.)


Subjects of this text:

subject book bibliographic info
abraham, in tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 7
abraham/abram Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 99
abraham Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 7
amram, father of moses, visions of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
amram, father of moses Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
anderson, gary Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 19
angels of the divine presence, in tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8
aramaic language, neo-aramaic Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 155
aramaic levi document Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
archetypes, as a vorlage, basic text Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 155
archetypes, babylonian or egyptian, of job and tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 155
aristeas, letter of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 108
aristotle Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
asmodeus Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9
assyria Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100; Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 5
assyrian, king Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4
aḥiqar, literary genre Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 155
aḥiqar, textual forms Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 155
aḥiqar, versions, aramaic Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 155
aḥiqar, versions, neo-aramaic Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 155
babylonia Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9
babylonian Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 155
ben sira Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
bible, texts and exegesis relating to egypt Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96, 99, 100, 108
blindness and healing, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4, 9
burial of death, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4
cairo genizah Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96, 99
captives, jewish Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 108
chamber of secrets Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 19
comedy Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 176
daniel, book of Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 7
dead sea scrolls Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 19; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96, 99, 100, 108
death, of patriarchs Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 176
death, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
debate Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
demon, demonology Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4, 9
demoniacs, post-exorcism future of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 260
deuteronomistic, deuteronomy, book of Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4, 180
diaspora, eastern Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 5, 8, 155
diaspora Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 176
didactic Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 176
doctrine, tradition Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4
drama, structure of, in tobit, comedy Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
drama, structure of, in tobit, novel Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
drama, structure of, in tobit, satire Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
drama, structure of, in tobit, tragedy Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
drama, structure of Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
drama Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
ecbatana Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100; Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9
egypt Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9
egyptian Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 155
egyptians, depictions in hebrew bible, lxx, and ancient jewish writings Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96, 99, 100, 108
elephantine, account, papyrus, text, version of Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 155
elephantine (yeb) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 108
empire Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 176
endogamy Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 7
essenes Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 19
exhortation, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 155
exile, in assyria Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4, 5, 8, 155, 180, 181
exile, in babylonia Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9
exile Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 176
exodus, exodus, book of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96, 100
exorcism, methods of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 260
exorcism, traditions of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 260
fabula, motif Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 7, 155
fabula, plot Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8, 9, 95, 180
fabula, theme Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
fabula Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 180
faith, hannah Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8
faith, jews Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
faith, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 155, 181
faith, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
faithfulness, fidelity to the law, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4, 7
family, in odyssey Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
family, in tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 5, 181
father-son relationship, in odyssey Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
food, eating and drinking Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9
funny Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 176
gaza, genesis, book of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
genesis, book of Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 5, 8
gentile Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 176
gentiles, non-jews (christians, muslims) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
god Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 176
greek novel, similarities and differences with tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 7
hannah Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8
hebrew bible Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 176
hero (heroes, heroic) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 176
homer, odyssey, themes of plot, home and family affections Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
homeric, account Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
homeric, echoes Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
homeric, epic Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 155
homeric, poem Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
humor(ous) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 176
imaginary, fantastic, in tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8, 180
imperial(ism) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 176
incantations Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 260
innocent suffering of the just man, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 155
irony, in tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
israel, ancient Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4, 5, 9, 155, 180
israel, biblical, and egypt Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
israel, biblical, in egypt Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
israel, biblical, people Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 99, 108
israelites Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100; Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 5, 181
jerusalem, in tobit Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 99
jerusalem, second temple Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 99
jerusalem Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 5
jew Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8, 155, 181
jewish, diaspora Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 5, 8
jewish, literary genres Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 7
jewish, people, community Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4
job, book of, frame, narrative Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
jonah, tobiah Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 7, 155
joseph (son of jacob the patriarch) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96, 100
joseph and aseneth Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 7
josephus Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 19
josiah, jubilees, book of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
journey, in job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
journey, in odyssey Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
journey, in tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
judah, fall of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 108
judaism, ancient Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8
judas maccabaeus, judith, book of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
judges Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 19
judith, book of Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 7
judith Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 176
levi (son of jacob the patriarch), aramaic traditions on Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
literary genres, comedy Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8, 95
literary genres, epos, epic Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 155
literary genres, fable Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 7
literary genres, fairytale Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4, 5, 7, 180
literary genres, folktale, folk story Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4, 5, 7, 9
literary genres, novel or roman/romance Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4, 7, 8, 95, 155, 180
literary genres, satire Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
literary genres, short story Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 155, 180
literary genres, tragedy Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
luther Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
magic Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 260
magnalia dei Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8
margins Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 176
marriage, endogamic Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
media Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9, 155
mesopotamia Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 99, 100, 108
mevaqqer Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 19
miriam, sister of moses Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
misfortune, israel Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4
misfortune, sarah Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 5, 8
misfortune, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 5, 8, 9
misfortune Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 5, 9
moses, book of Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4
moses, hebrew name Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
moses, law of Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4
moses Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
narrative, banqueting scenes Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9
narrative, divine and prophane mixed Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 7
narrative, edifying, didactic Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 7, 8, 180
narrative, folkloristic Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 180
narrative, geographical, topographical Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9, 180
narrative, happy ending Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4, 7, 95
narrative, heroic Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 5
narrative, hymnic Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 7
narrative, legendary Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 180
narrative, level, cultural Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4
narrative, level, historical Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 180
narrative, level, moral Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8
narrative, level, religious Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8, 9
narrative, level, sexual Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 7
narrative, love and adventures Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 7
narrative, mythological Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 180
narrative, narrator Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
narrative, pedagogical Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8
narrative, popular Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 5
narrative, prophetic Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 7, 180
narrative, reader Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8
narrative, theological Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4, 9
narratological analysis Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9, 180
near east, ancient, literature Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9, 180
nebuchadnezzar Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
nineveh, capital, court Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9
nineveh, locus of deportation Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9, 181
nineveh Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 99
nostos, νόστος, return home, from babylonia Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9
nostos, νόστος, return home, in odyssey Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
nostos, νόστος, return home, in tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 7, 181
nostos, νόστος, return home, odysseus Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
nostos, νόστος, return home, tobiah Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 7, 155
novel, ancient Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 176
odysseus, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
oniads Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 108
onias iv, temple of onias (leontopolis) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 108
original core, tale, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 5, 155
original textual form, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9
pain, suffering, in babylonian and egyptian poems Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 155
pain, suffering, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 155, 181
pain, suffering, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95, 181
palestine Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9
palestine (eretz israel, holy land) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 99
patriarchal, traditions, stories Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8
patriarchs of israel Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4, 5
pentateuch Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4
philo of alexandria Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 99, 100
philosophers Bickerman and Tropper, Studies in Jewish and Christian History (2007) 288
pietas, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8
plato Bickerman and Tropper, Studies in Jewish and Christian History (2007) 288
politics/political Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 176
prayer, supplication, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
prophets Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4
psalms, book of Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 5
ptolemaic dynasty Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 108
ptolemy i soter (ptolemy son of lagos) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
ptolemy iv philopator Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
qumran, fragments of tobit ix Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 180
qumran Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96, 99, 100, 108
rages Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
raphael, moral role of Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8
rehabilitation of the just man Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
reproaches Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9
righteousness, rectitude, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8
rule of the community Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 108
samaria Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9
samaritan, samaritans Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96, 108
samaritan Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4
sarah, demonic possession Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4
sarah, healing, liberation Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8, 9
sarah, suffering Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4
sarai/sarah (matriarch) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 99
sargon ii Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
scribal practice Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96, 99, 100, 108
sennacherib Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
shalmeneser Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 99, 100
shechem Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
sin, disobedience Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4
slavery, jewish, in egypt Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
slavery, of hebrews in egypt Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96
socrates Bickerman and Tropper, Studies in Jewish and Christian History (2007) 288
solomon Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 260
structuralist, analysis, function, narrative Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9
structuralist, analysis, move Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4
structuralist, analysis Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9, 180
suffering. pain, θλῖψις, θλίβειν, senses of Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
suffering. pain, λύπη, λυπεῖν, senses of Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
syria Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9
syrian Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9
teaching, doctrine, religious and moral Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8
testament Bickerman and Tropper, Studies in Jewish and Christian History (2007) 288
testamentary literature Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 158
testaments of the xii patriarchs, admonitions Bickerman and Tropper, Studies in Jewish and Christian History (2007) 288
therapeutae Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 99
tobiad romance Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4
tobiads, possible composition in egypt Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100, 108
tobiads, tobit, book of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 96, 99, 100, 108
tobiah, story Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8, 95
tobiah Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 7
tobit, author x Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4, 5, 8, 9, 95, 155, 180, 181
tobit, autobiography Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
tobit, formation, history of Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9
tobit, frame, historical Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
tobit, inconsistencies Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
tobit, literary genre Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
tobit, narrator Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
tobit, plot Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8, 9, 95, 155, 180
tobit, reader Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8
tobit, sources Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 9
tobit, story Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 8, 95, 180
tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
torah Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 4
traditional, wisdom Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 7, 8
tragedy, genre Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 176
tragic(ally) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 176
tribulation Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
wealth, prosperity, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
wisdom, traditional Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 181
wisdom literature' Bickerman and Tropper, Studies in Jewish and Christian History (2007) 288
wise man, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
wise man, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95
women, jewish Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 99
yhwh, mercy, providence Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95