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Tiresias: The Ancient Mediterranean Religions Source Database



705
Septuagint, Tobit, 6.18
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18 results
1. Septuagint, Tobit, 1.9, 3.7-3.9, 3.15-3.17, 4.12-4.13, 5.4, 5.11-5.13, 6.1-6.9, 6.11-6.17, 7.10-7.12, 8.1-8.3, 11.4, 11.7, 11.16, 12.12-12.15 (10th cent. BCE - 2nd cent. BCE)

1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. 3.7. On the same day, at Ecbatana in Media, it also happened that Sarah, the daughter of Raguel, was reproached by her fathers maids 3.8. because she had been given to seven husbands, and the evil demon Asmodeus had slain each of them before he had been with her as his wife. So the maids said to her, "Do you not know that you strangle your husbands? You already have had seven and have had no benefit from any of them. 3.9. Why do you beat us? If they are dead, go with them! May we never see a son or daughter of yours! 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. 3.16. The prayer of both was heard in the presence of the glory of the great God. 3.17. And Raphael was sent to heal the two of them: to scale away the white films of Tobits eyes; to give Sarah the daughter of Raguel in marriage to Tobias the son of Tobit, and to bind Asmodeus the evil demon, because Tobias was entitled to possess her. At that very moment Tobit returned and entered his house and Sarah the daughter of Raguel came down from her upper room. 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land. 4.13. So now, my son, love your brethren, and in your heart do not disdain your brethren and the sons and daughters of your people by refusing to take a wife for yourself from among them. For in pride there is ruin and great confusion; and in shiftlessness there is loss and great want, because shiftlessness is the mother of famine. 5.4. So he went to look for a man; and he found Raphael, who was an angel 5.11. But he answered, "Are you looking for a tribe and a family or for a man whom you will pay to go with your son?" And Tobit said to him, "I should like to know, my brother, your people and your name. 5.12. He replied, "I am Azarias the son of the great Aias, one of your relatives. 5.13. Then Tobit said to him, "You are welcome, my brother. Do not be angry with me because I tried to learn your tribe and family. You are a relative of mine, of a good and noble lineage. For I used to know Aias and Jathan, the sons of the great Shemaiah, when we went together to Jerusalem to worship and offered the first-born of our flocks and the tithes of our produce. They did not go astray in the error of our brethren. My brother, you come of good stock. 6.2. Then the young man went down to wash himself. A fish leaped up from the river and would have swallowed the young man; 6.6. Then the young man said to the angel, "Brother Azarias, of what use is the liver and heart and gall of the fish? 6.7. He replied, "As for the heart and liver, if a demon or evil spirit gives trouble to any one, you make a smoke from these before the man or woman, and that person will never be troubled again. 6.9. When they approached Ecbatana 6.11. because you are entitled to her and to her inheritance, for you are her only eligible kinsman. 6.12. The girl is also beautiful and sensible. Now listen to my plan. I will speak to her father, and as soon as we return from Rages we will celebrate the marriage. For I know that Raguel, according to the law of Moses, cannot give her to another man without incurring the penalty of death, because you rather than any other man are entitled to the inheritance. 6.13. Then the young man said to the angel, "Brother Azarias, I have heard that the girl has been given to seven husbands and that each died in the bridal chamber. 6.14. Now I am the only son my father has, and I am afraid that if I go in I will die as those before me did, for a demon is in love with her, and he harms no one except those who approach her. So now I fear that I may die and bring the lives of my father and mother to the grave in sorrow on my account. And they have no other son to bury them. 6.15. But the angel said to him, "Do you not remember the words with which your father commanded you to take a wife from among your own people? Now listen to me, brother, for she will become your wife; and do not worry about the demon, for this very night she will be given to you in marriage. 6.16. When you enter the bridal chamber, you shall take live ashes of incense and lay upon them some of the heart and liver of the fish so as to make a smoke. 6.17. Then the demon will smell it and flee away, and will never again return. And when you approach her, rise up, both of you, and cry out to the merciful God, and he will save you and have mercy on you. Do not be afraid, for she was destined for you from eternity. You will save her, and she will go with you, and I suppose that you will have children by her." When Tobias heard these things, he fell in love with her and yearned deeply for her. 7.10. for it is your right to take my child. But let me explain the true situation to you. 7.11. I have given my daughter to seven husbands, and when each came to her he died in the night. But for the present be merry." And Tobias said, "I will eat nothing here until you make a binding agreement with me. 7.12. So Raguel said, "Take her right now, in accordance with the law. You are her relative, and she is yours. The merciful God will guide you both for the best. 8.1. When they had finished eating, they escorted Tobias in to her. 8.2. As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke. 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him. 11.16. Then Tobit went out to meet his daughter-in-law at the gate of Nineveh, rejoicing and praising God. Those who saw him as he went were amazed because he could see. 12.12. And so, when you and your daughter-in-law Sarah prayed, I brought a reminder of your prayer before the Holy One; and when you buried the dead, I was likewise present with you. 12.13. When you did not hesitate to rise and leave your dinner in order to go and lay out the dead, your good deed was not hidden from me, but I was with you. 12.14. So now God sent me to heal you and your daughter-in-law Sarah. 12.15. I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One.
2. Hebrew Bible, Genesis, 14.19 (9th cent. BCE - 3rd cent. BCE)

14.19. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 14.19. And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;"
3. Hebrew Bible, Job, 5.1, 33.23-33.24 (9th cent. BCE - 3rd cent. BCE)

5.1. קְרָא־נָא הֲיֵשׁ עוֹנֶךָּ וְאֶל־מִי מִקְּדֹשִׁים תִּפְנֶה׃ 5.1. הַנֹּתֵן מָטָר עַל־פְּנֵי־אָרֶץ וְשֹׁלֵחַ מַיִם עַל־פְּנֵי חוּצוֹת׃ 33.23. אִם־יֵשׁ עָלָיו מַלְאָךְ מֵלִיץ אֶחָד מִנִּי־אָלֶף לְהַגִּיד לְאָדָם יָשְׁרוֹ׃ 33.24. וַיְחֻנֶּנּוּ וַיֹּאמֶר פְּדָעֵהוּ מֵרֶדֶת שָׁחַת מָצָאתִי כֹפֶר׃ 5.1. Call now; is there any that will answer thee? And to which of the holy ones wilt thou turn?" 33.23. If there be for him an angel, An intercessor, one among a thousand, To vouch for a man’s uprightness;" 33.24. Then He is gracious unto him, and saith: ‘Deliver him from going down to the pit, I have found a ransom.’"
4. Hebrew Bible, Numbers, 36 (9th cent. BCE - 3rd cent. BCE)

5. Hebrew Bible, 1 Kings, 3 (8th cent. BCE - 5th cent. BCE)

6. Hebrew Bible, 1 Samuel, 16 (8th cent. BCE - 5th cent. BCE)

7. Septuagint, Tobit, 1.9, 3.7-3.9, 3.15-3.17, 4.12-4.13, 5.4, 5.11-5.13, 6.1-6.9, 6.11-6.18, 7.10-7.12, 8.1-8.3, 11.4, 11.7, 11.16, 12.12-12.15 (4th cent. BCE - 2nd cent. BCE)

1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. 3.7. On the same day, at Ecbatana in Media, it also happened that Sarah, the daughter of Raguel, was reproached by her fathers maids 3.8. because she had been given to seven husbands, and the evil demon Asmodeus had slain each of them before he had been with her as his wife. So the maids said to her, "Do you not know that you strangle your husbands? You already have had seven and have had no benefit from any of them. 3.9. Why do you beat us? If they are dead, go with them! May we never see a son or daughter of yours! 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. 3.16. The prayer of both was heard in the presence of the glory of the great God. 3.17. And Raphael was sent to heal the two of them: to scale away the white films of Tobits eyes; to give Sarah the daughter of Raguel in marriage to Tobias the son of Tobit, and to bind Asmodeus the evil demon, because Tobias was entitled to possess her. At that very moment Tobit returned and entered his house and Sarah the daughter of Raguel came down from her upper room. 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land. 4.13. So now, my son, love your brethren, and in your heart do not disdain your brethren and the sons and daughters of your people by refusing to take a wife for yourself from among them. For in pride there is ruin and great confusion; and in shiftlessness there is loss and great want, because shiftlessness is the mother of famine. 5.4. So he went to look for a man; and he found Raphael, who was an angel 5.11. But he answered, "Are you looking for a tribe and a family or for a man whom you will pay to go with your son?" And Tobit said to him, "I should like to know, my brother, your people and your name. 5.12. He replied, "I am Azarias the son of the great Aias, one of your relatives. 5.13. Then Tobit said to him, "You are welcome, my brother. Do not be angry with me because I tried to learn your tribe and family. You are a relative of mine, of a good and noble lineage. For I used to know Aias and Jathan, the sons of the great Shemaiah, when we went together to Jerusalem to worship and offered the first-born of our flocks and the tithes of our produce. They did not go astray in the error of our brethren. My brother, you come of good stock. 6.1. Now as they proceeded on their way they came at evening to the Tigris river and camped there. 6.2. Then the young man went down to wash himself. A fish leaped up from the river and would have swallowed the young man; 6.6. Then the young man said to the angel, "Brother Azarias, of what use is the liver and heart and gall of the fish? 6.7. He replied, "As for the heart and liver, if a demon or evil spirit gives trouble to any one, you make a smoke from these before the man or woman, and that person will never be troubled again. 6.9. When they approached Ecbatana 6.11. because you are entitled to her and to her inheritance, for you are her only eligible kinsman. 6.12. The girl is also beautiful and sensible. Now listen to my plan. I will speak to her father, and as soon as we return from Rages we will celebrate the marriage. For I know that Raguel, according to the law of Moses, cannot give her to another man without incurring the penalty of death, because you rather than any other man are entitled to the inheritance. 6.13. Then the young man said to the angel, "Brother Azarias, I have heard that the girl has been given to seven husbands and that each died in the bridal chamber. 6.14. Now I am the only son my father has, and I am afraid that if I go in I will die as those before me did, for a demon is in love with her, and he harms no one except those who approach her. So now I fear that I may die and bring the lives of my father and mother to the grave in sorrow on my account. And they have no other son to bury them. 6.15. But the angel said to him, "Do you not remember the words with which your father commanded you to take a wife from among your own people? Now listen to me, brother, for she will become your wife; and do not worry about the demon, for this very night she will be given to you in marriage. 6.16. When you enter the bridal chamber, you shall take live ashes of incense and lay upon them some of the heart and liver of the fish so as to make a smoke. 6.17. Then the demon will smell it and flee away, and will never again return. And when you approach her, rise up, both of you, and cry out to the merciful God, and he will save you and have mercy on you. Do not be afraid, for she was destined for you from eternity. You will save her, and she will go with you, and I suppose that you will have children by her." When Tobias heard these things, he fell in love with her and yearned deeply for her. 7.10. for it is your right to take my child. But let me explain the true situation to you. 7.11. I have given my daughter to seven husbands, and when each came to her he died in the night. But for the present be merry." And Tobias said, "I will eat nothing here until you make a binding agreement with me. 7.12. So Raguel said, "Take her right now, in accordance with the law. You are her relative, and she is yours. The merciful God will guide you both for the best. 8.1. When they had finished eating, they escorted Tobias in to her. 8.2. As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke. 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him. 11.7. Raphael said, "I know, Tobias, that your father will open his eyes. 11.16. Then Tobit went out to meet his daughter-in-law at the gate of Nineveh, rejoicing and praising God. Those who saw him as he went were amazed because he could see. 12.12. And so, when you and your daughter-in-law Sarah prayed, I brought a reminder of your prayer before the Holy One; and when you buried the dead, I was likewise present with you. 12.13. When you did not hesitate to rise and leave your dinner in order to go and lay out the dead, your good deed was not hidden from me, but I was with you. 12.14. So now God sent me to heal you and your daughter-in-law Sarah. 12.15. I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One.
8. Anon., 1 Enoch, 5.1, 9.4, 87.1-87.3, 90.14 (3rd cent. BCE - 2nd cent. BCE)

5.1. Observe ye how the trees cover themselves with green leaves and bear fruit: wherefore give ye heed and know with regard to all His works, and recognize how He that liveth for ever hath made them so. 9.4. before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the 87.1. And again I saw how they began to gore each other and to devour each other, and the earth 87.2. began to cry aloud. And I raised mine eyes again to heaven, and I saw in the vision, and behold there came forth from heaven beings who were like white men: and four went forth from that place 87.3. and three with them. And those three that had last come forth grasped me by my hand and took me up, away from the generations of the earth, and raised me up to a lofty place, and showed me
9. Anon., Jubilees, 32.18 (2nd cent. BCE - 2nd cent. BCE)

32.18. And all that is left thereof and becometh old, let it be regarded as polluted: let it be burnt with fire, for it is unclean.
10. Hebrew Bible, Daniel, 5.23 (2nd cent. BCE - 2nd cent. BCE)

5.23. וְעַל מָרֵא־שְׁמַיָּא הִתְרוֹמַמְתָּ וּלְמָאנַיָּא דִי־בַיְתֵהּ הַיְתִיו קדמיך [קָדָמָךְ] ואנתה [וְאַנְתְּ] ורברבניך [וְרַבְרְבָנָךְ] שֵׁגְלָתָךְ וּלְחֵנָתָךְ חַמְרָא שָׁתַיִן בְּהוֹן וְלֵאלָהֵי כַסְפָּא־וְדַהֲבָא נְחָשָׁא פַרְזְלָא אָעָא וְאַבְנָא דִּי לָא־חָזַיִן וְלָא־שָׁמְעִין וְלָא יָדְעִין שַׁבַּחְתָּ וְלֵאלָהָא דִּי־נִשְׁמְתָךְ בִּידֵהּ וְכָל־אֹרְחָתָךְ לֵהּ לָא הַדַּרְתָּ׃ 5.23. but hast lifted up thyself against the Lord of heaven; and they have brought the vessels of His house before thee, and thou and thy lords, thy consorts and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified;"
11. Septuagint, 2 Maccabees, 6.2 (2nd cent. BCE - 2nd cent. BCE)

6.2. and also to pollute the temple in Jerusalem and call it the temple of Olympian Zeus, and to call the one in Gerizim the temple of Zeus the Friend of Strangers, as did the people who dwelt in that place.'
12. Septuagint, Judith, 9.12 (2nd cent. BCE - 0th cent. CE)

9.12. Hear, O hear me, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation, hear my prayer!
13. Josephus Flavius, Jewish Antiquities, 8.42-8.49 (1st cent. CE - 1st cent. CE)

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.
14. New Testament, Acts, 17.24 (1st cent. CE - 2nd cent. CE)

17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands
15. New Testament, Luke, 10.21 (1st cent. CE - 1st cent. CE)

10.21. In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight.
16. New Testament, Matthew, 11.25 (1st cent. CE - 1st cent. CE)

11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants.
17. Philostratus The Athenian, Life of Apollonius, 3.38 (2nd cent. CE

3.38. THIS discussion was interrupted by the appearance among the sages of the messenger bringing in certain Indians who were in want of succor. And he brought forward a poor woman who interceded in behalf of her child, who was, she said, a boy of sixteen years of age, but had been for two years possessed by a devil. Now the character of the devil was that of a mocker and a liar. Here one of the sages asked, why she said this, and she replied: This child of mine is extremely good-looking, and therefore the devil is amorous of him and will not allow him to retain his reason, nor will he permit him to go to school, or to learn archery, nor even to remain at home, but drives him out into desert places. And the boy does not even retain his own voice, but speaks in a deep hollow tone, as men do; and he looks at you with other eyes rather than with his own. As for myself I weep over all this and I tear my cheeks, and I rebuke my son so far as I well may; but he does not know me. And I made my mind to repair hither, indeed I planned to do so a year ago; only the demon discovered himself using my child as a mask, and what he told me was this, that he was the ghost of man, who fell long ago in battle, but that at death he was passionately attached to his wife. Now he had been dead for only three days when his wife insulted their union by marrying another man, and the consequence was that he had come to detest the love of women, and had transferred himself wholly into this boy. But he promised, if I would only not denounce him to yourselves, to endow the child with many noble blessings. As for myself, I was influenced by these promises; but he has put me off and off for such a long time now, that he has got sole control of my household, yet has no honest or true intentions. Here the sage asked afresh, if the boy was at hand; and she said not, for, although she had done all she could to get him to come with her, the demon had threatened her with steep places and precipices and declared that he would kill her son, in case, she added, I haled him hither for trial. Take courage, said the sage, for he will not slay him when he has read this. And so saying he drew a letter out of his bosom and gave it to the woman; and the letter, it appears, was addressed to the ghost and contained threats of an alarming kind.
18. Eusebius of Caesarea, Preparation For The Gospel, 1.10.7 (3rd cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
angel/angelic passim see also archangel, god, of Levison, The Greek Life of Adam and Eve (2023) 338
angelology Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
angels Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 235
angels of the divine presence, in job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
angels of the divine presence, in tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
antiochus iv epiphanes Stuckenbruck, 1 Enoch 91-108 (2007) 653
areopagus sermon Stuckenbruck, 1 Enoch 91-108 (2007) 653
arians, quodvultdeus on Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 349
ascent, angels, of Levison, The Greek Life of Adam and Eve (2023) 338
ascent Levison, The Greek Life of Adam and Eve (2023) 338
asmodeus Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 235
athens Stuckenbruck, 1 Enoch 91-108 (2007) 653
bildungsroman, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
blindness and healing, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
blindness and healing, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
christ, fish acrostic Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 349
christ, humanity Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 349
creation Stuckenbruck, 1 Enoch 91-108 (2007) 653
d/demonisation Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 101
demons Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 235
doctrine, perspective Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
donatists, quodvultdeus on Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 349
edna Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
endogamy, jews and Gruen, Rethinking the Other in Antiquity (2011) 284
eusebius of caesarea Stuckenbruck, 1 Enoch 91-108 (2007) 653
exogamy, and jewish separatism Gruen, Rethinking the Other in Antiquity (2011) 284
exorcisms/exorcise/exorcists/exorcistic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 101
fabula, theme Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
faith, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
faithfulness, fidelity to the law, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
family, in job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
family, in tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
fish acrostic Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 349
folk tales Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 235
genesis, book of Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
god, lord of heaven Stuckenbruck, 1 Enoch 91-108 (2007) 653
god, most high Stuckenbruck, 1 Enoch 91-108 (2007) 653
grateful dead man Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 235
hands, of the midwife Stuckenbruck, 1 Enoch 91-108 (2007) 653
hannah Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
heresies Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 349
hermes trismegistus, asclepius Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 349
intermarriage, jews and Gruen, Rethinking the Other in Antiquity (2011) 284
jerusalem, temple Stuckenbruck, 1 Enoch 91-108 (2007) 653
job, sons Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
job, story Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
kingdom Levison, The Greek Life of Adam and Eve (2023) 338
luciferianism Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 349
manichaeans, quodvultdeus on Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 349
marriage Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
martyrs, revolt Stuckenbruck, 1 Enoch 91-108 (2007) 653
midwife Stuckenbruck, 1 Enoch 91-108 (2007) 653
moses Gruen, Rethinking the Other in Antiquity (2011) 284
mouth Stuckenbruck, 1 Enoch 91-108 (2007) 653
nabataea Stuckenbruck, 1 Enoch 91-108 (2007) 653
nestorians Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 349
noah, birth of Stuckenbruck, 1 Enoch 91-108 (2007) 653
oil Levison, The Greek Life of Adam and Eve (2023) 338
pain, suffering, hannah Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
palmyra/palmyrene Stuckenbruck, 1 Enoch 91-108 (2007) 653
paradise, walls of Levison, The Greek Life of Adam and Eve (2023) 338
patriarchs of israel Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
paul/pauline Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 101
paul Stuckenbruck, 1 Enoch 91-108 (2007) 653
pelagian controversy, quodvultdeus on Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 349
peter Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 101
philo of byblos Stuckenbruck, 1 Enoch 91-108 (2007) 653
phoenicia Stuckenbruck, 1 Enoch 91-108 (2007) 653
photinians Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 349
pietas, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
plagues (seventy) Levison, The Greek Life of Adam and Eve (2023) 338
praise/glorify Stuckenbruck, 1 Enoch 91-108 (2007) 653
priscillianism Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 349
prophets/prophetic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 101
quodvultdeus, liber promissionum et praedictorum Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 349
raguel Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
raphael Levison, The Greek Life of Adam and Eve (2023) 338; Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 235
relationships Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 235
rule/ruler, animals, of Levison, The Greek Life of Adam and Eve (2023) 338
sarah, married to tobiah Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
sarah, suffering Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
sarah Gruen, Rethinking the Other in Antiquity (2011) 284; Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 235
satan, disguise (transformation) of Levison, The Greek Life of Adam and Eve (2023) 338
satan Levison, The Greek Life of Adam and Eve (2023) 338
separatism, jewish Gruen, Rethinking the Other in Antiquity (2011) 284
sibylline oracles Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 349
silence/silencing Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 101
spirits, python Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 101
structuralist, analysis, function, narrative Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
temple, of zeus olympios Stuckenbruck, 1 Enoch 91-108 (2007) 653
testament of eve Levison, The Greek Life of Adam and Eve (2023) 338
tobias Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 235
tobit, author x Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
tobit, story Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
tobit Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 235; Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
transgression, adam, of Levison, The Greek Life of Adam and Eve (2023) 338
transgression, eve, of Levison, The Greek Life of Adam and Eve (2023) 338
tree Levison, The Greek Life of Adam and Eve (2023) 338
trials, provocations, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
unclean/uncleanness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 101
virgil Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 349
walls of paradise (or garden) Levison, The Greek Life of Adam and Eve (2023) 338
wealth, prosperity, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
wealth, prosperity, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
wife, job Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
wife, raguel Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
wife, tobiah Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
wife, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
woman/women, midwife Stuckenbruck, 1 Enoch 91-108 (2007) 653
women' Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 235
worship, angels (angelic), of Levison, The Greek Life of Adam and Eve (2023) 338
yhwh, in tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 90
zeus Stuckenbruck, 1 Enoch 91-108 (2007) 653