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subject book bibliographic info
allegory/interpretation, alexandria, alexandrian Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 14, 356, 357
dreams, interpretation, of military campaigns Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 70
exegesis/interpretation Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 190, 191, 192
exegesis/interpretation, allegorical Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 17, 50, 55, 107, 150, 163, 196, 230, 233, 237, 238, 263, 269, 270, 283, 288, 289, 305, 306, 344, 357, 366, 382, 392, 397, 447, 482, 527, 528, 529, 565, 566, 578, 581, 591, 599, 603, 618, 619, 620, 627, 635, 637, 662, 689, 696, 700, 714, 728, 741, 742, 749, 752, 778, 782, 786, 808
exegesis/interpretation, stoic, allegorical Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 117
interpret, both biblical law and narrative, exegesis, used to Hayes (2022), The Literature of the Sages: A Re-Visioning, 604
interpret, dreams/scripture, spirit, effects of Levison (2009), Filled with the Spirit, 36, 48, 49, 50, 51, 74, 75, 78, 82, 188, 189, 190, 191, 192, 193, 194, 195, 196, 199, 219, 220, 221, 237, 243, 249, 251, 271, 334, 336, 344, 347, 348, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 363, 364, 381, 404, 418, 424, 425
interpret, the spirit, christians Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 124
interpretation Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 88, 89, 110, 111, 112, 113
Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 23, 33, 52, 55, 63, 65, 78, 83, 92, 121, 136, 138, 143, 148, 155, 163, 172, 179, 185, 189, 200, 201, 202, 215, 224, 227, 228
Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 7, 59, 61
Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 61, 62, 63, 64, 71, 73, 74, 139, 140, 182, 185, 218
James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 178, 183, 184, 185, 204
Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 162, 163
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 108, 247, 733, 928
Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 13, 20, 21, 37, 38, 42, 43, 44, 45, 46, 47, 48, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 66, 75, 77, 78, 81, 82, 85, 87, 95, 100, 101, 102, 103, 104, 105, 115, 124, 125, 126, 127, 129, 130, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 149, 150, 151, 152, 153, 154, 155, 170, 179, 180, 185, 186, 208, 211, 231, 241, 255
Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 401, 402, 403, 404, 405, 406, 407, 408, 411, 412, 413, 414, 415, 416, 417, 420, 421, 422, 423, 424, 425, 426, 427, 428, 429, 430, 431, 432, 433, 434, 435, 436, 437, 438, 439, 440, 441, 442, 443, 444, 445, 446
interpretation, acusmata, pythagorean, history of Wolfsdorf (2020), Early Greek Ethics, 5, 6, 7, 8, 15, 16
interpretation, adam’s rib, non-literal Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 174
interpretation, against heretics, tertullian, scriptural Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 95, 96, 97, 98
interpretation, against nonchristians, tertullian, scriptural Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 93, 94, 95
interpretation, against, heretics see also donatists manichaeans, tertullian’s scriptural Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 95, 96, 97, 98
interpretation, alexandria, alexandrian scholarship, allegory, allegorical Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 225, 338
interpretation, allegorical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 25, 28, 30, 31, 73
Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 116, 125, 126, 148, 165, 168, 169, 208, 210, 217, 223, 225, 235, 249
Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 174, 212, 239, 241
Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 311, 312, 314
Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 103, 104, 105, 208, 210, 211, 212, 213, 214, 215, 216, 217, 255
Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 207, 224
Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 50, 51, 58, 188
d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 35, 39, 40, 215, 221, 222, 277, 278, 279, 280, 285, 286
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 23, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109
interpretation, allegorical polemics, non-literal Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 270
interpretation, allegory and, typological Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 107
interpretation, allegory, allegorical Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46, 47, 48, 49, 51, 95, 96, 139, 142, 166, 171, 173, 178, 179, 209, 210, 214, 215, 216, 218, 220, 221, 224, 226, 227, 318, 434, 436, 445, 447, 453, 456, 458, 459, 463, 475
interpretation, allegory, allegorical wesley, j. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 475
interpretation, allegory, and Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 88
interpretation, allegory, cf. integumentum, in virgil Gee (2020), Mapping the Afterlife: From Homer to Dante, 100, 101, 102, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113
interpretation, allegory/allegorical, allegorical text or Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 81, 82, 83, 84, 85, 86, 88, 120
interpretation, allēgoria Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 15, 19, 20, 21, 22, 23, 26, 27, 28, 91, 98, 99, 100, 101, 102, 103, 186, 192, 263, 286, 287
interpretation, ambrose, allegory, allegorical Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 456, 458, 475
interpretation, ancient feminist, methods of Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 23, 28, 29, 30
interpretation, ancient historical criticism, methods of Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 17, 18, 19
interpretation, ancient historicizing the metaphorical, methods of Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 83, 84, 109, 110
interpretation, ancient linguistic turn, methods of Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 21, 22, 23
interpretation, ancient postcolonial, methods of Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 23
interpretation, ancient proof from prophecy, methods of Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 34, 35
interpretation, ancient rhetoric and ethics, methods of Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 22, 23, 33, 34
interpretation, and contextual exegesis, literal Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 128, 129, 130
interpretation, and criticism of homeric epic Hawes (2014), Rationalizing Myth in Antiquity, 83, 89, 112, 113
interpretation, and logic James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 66, 67, 68, 69, 70, 71
interpretation, and, allegorical interpretation, literal Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 30
interpretation, angelic Stuckenbruck (2007), 1 Enoch 91-108, 690
interpretation, annalistic history, as Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 74
interpretation, anonymous commentary on aristotles on d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 189
interpretation, antiochenes and alexandrians, non-literal Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 43
interpretation, arbitrariness, and kata lexin James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 273
interpretation, archelaus, king of cappadocia, and dream Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 61, 62, 78, 83, 94, 95, 96, 126, 146
interpretation, aristeas, letter of allegorical Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46, 47
interpretation, aristides Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 100, 101, 102, 103
interpretation, aristobulus, allegory, allegorical Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 48, 49, 139, 171, 172, 173, 174
interpretation, aristotle, influence on parable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 209, 210, 211, 212, 213, 214, 215, 216, 237
interpretation, artemis, in ‘structuralist’ Jim (2022), Saviour Gods and Soteria in Ancient Greece, 59, 109
interpretation, as creative act Hayes (2022), The Literature of the Sages: A Re-Visioning, 149
interpretation, as guide to, genre Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 401, 402, 403, 404, 405, 406, 407, 408, 411, 412, 413, 414, 415, 416, 417, 420, 421, 422, 423, 424, 425, 426, 427, 428, 429, 430, 431, 432, 433, 434, 435, 436, 437, 438, 439, 440, 441, 442, 443, 444, 445, 446
interpretation, as literal, typological Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 159
interpretation, as means of offering new ideas, symbolic Bickerman and Tropper (2007), Studies in Jewish and Christian History, 875, 877
interpretation, as part of a literal, interpretation, ethical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 3, 30, 74, 251, 286, 313
interpretation, as part of literal interpretation, ethical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 3, 30, 74, 251, 286, 313
interpretation, as political act Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138
interpretation, augustine of hippo, biblical Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 133
interpretation, augustine, allegory, allegorical Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 459, 463
interpretation, augustine, on eschatological criterion of Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 225
interpretation, augustine, on love, amor, caritas, and Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 170, 171, 172, 212, 213, 214, 220, 225
interpretation, augustine’s understanding of literal Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 232, 233, 270, 271, 272, 337, 338, 339, 361
interpretation, auspicato, requiring Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 246
interpretation, authorial practices and purposes, history of Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 14, 15, 16, 17, 177, 178, 181, 182, 183
interpretation, beatitudes, allegory, allegorical Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 434, 436, 456, 459, 463, 475
interpretation, bible/biblical Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 190, 333, 334, 335, 336, 384, 395, 400, 415
interpretation, biblical Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 58, 113, 140, 150, 202, 203, 204, 205, 206, 216, 218, 255, 259, 276, 278, 291, 317
Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 104, 105, 106, 109, 110, 112, 113, 114, 115, 119
Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 89, 90, 92, 95, 96, 114, 161, 163, 182, 193, 200, 207, 251, 255, 296, 305, 306, 311, 313
Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 5, 16, 52, 79
Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 462
interpretation, blessing of judah, non-literal Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 137
interpretation, by churchs kollouthos, saint, dream patēr, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 733, 734, 747, 774, 775
interpretation, by the teacher of righteousness Stuckenbruck (2007), 1 Enoch 91-108, 161
interpretation, by, apostles, scriptural Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 111, 112
interpretation, by, origen, spiritual Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 58, 59, 60, 61, 62, 65, 69, 70, 73, 74, 75, 76, 77, 78, 79, 99
interpretation, caution in Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 125, 126, 134, 136, 268
interpretation, celsus, non-literal Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 29
interpretation, chiliastic Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 50, 91
interpretation, choreographical, of literary media Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 271, 334, 335, 336, 340, 341, 342
interpretation, choreographical, of visual media Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 287, 288, 289
interpretation, christ as teacher in typological Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 117, 118, 170, 171, 172, 174, 182, 183, 184, 185, 186, 194
interpretation, chrysostom and didymus on noah, non-literal Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 261
interpretation, chrysostom and origen on bread, non-literal Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 260
interpretation, chrysostom on anthropomorphism, non-literal Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 122
interpretation, church-centric Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 41, 71, 159, 258, 260, 308, 328, 349
interpretation, classical modern Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 234, 237, 239
interpretation, clement of rome, on Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 195, 196
interpretation, commentary on aristotles on d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 188
interpretation, concept of law, philo and allegorical Hayes (2022), The Literature of the Sages: A Re-Visioning, 361
interpretation, constellations, on scriptural Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194
interpretation, controversy Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 243, 535
interpretation, creating new lessons Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 427, 428, 429, 430, 431
interpretation, current Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 128, 442
interpretation, deeper meaning, scripture allegorical Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 141, 146, 189, 244
interpretation, der schrift, rezeption und Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 169
interpretation, dialogue, as a means of Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 49
interpretation, didymus, onomastic and etymological Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 145
interpretation, diodore of tarsus, higher Amsler (2023), Knowledge Construction in Late Antiquity, 272, 273
interpretation, divination, and Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 150, 216, 217, 218
interpretation, divination, dream Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 35, 38, 99, 137
interpretation, donatists, biblical Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 193, 194, 201, 202, 203, 204, 205
interpretation, dream, dream Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 112
interpretation, dreams, dream Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 3, 82, 169
interpretation, dreams, general, not requiring Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 5, 27, 28
interpretation, dreams, of Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 81, 193, 263, 287, 288, 289, 290, 292, 293, 294, 295, 353, 354, 355
interpretation, early modern Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 239, 240, 241
interpretation, epistolary practices, and biblical Champion (2022), Dorotheus of Gaza and Ascetic Education, 103, 104, 105, 106, 107, 110, 111
interpretation, essenes, as separate school of legal Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 114, 115, 196
interpretation, ethical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 30, 73
interpretation, etymology and allegory, non-literal Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 145
interpretation, euripides’ suppliant women Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 193, 194
interpretation, exegetical Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 9, 63, 65, 69, 84, 86, 87, 93, 140, 188, 197, 207, 247, 265
interpretation, explicative James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 281, 282
interpretation, failure of single point Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 401, 432, 433, 434, 435, 436, 437, 438
interpretation, fall and redemption pattern of typological Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 161
interpretation, figural O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 24
interpretation, fortuna, avoids exact Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 122
interpretation, gnostic Osborne (2001), Irenaeus of Lyons, 184
interpretation, greek, allegorical Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 9, 182
interpretation, greek, symbolic Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 9
interpretation, harmony of ot/nt, non-literal Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 121
interpretation, hellenistic Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 101, 104, 105, 255
interpretation, hermeneutics, methods of Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 18, 29, 35, 36, 42, 65, 66, 67, 68, 78, 89, 90, 91, 92, 93, 94, 116, 117, 125, 136, 172
interpretation, hermeneutics/hermeneutical—see also Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 121, 149, 150, 155, 156, 158, 159, 163, 164, 181, 187, 188, 189, 204, 205, 225, 247, 285, 286, 318, 319, 324, 430, 436, 444, 459, 477, 478, 479, 480, 481, 482, 483, 484, 485, 486, 487, 488, 489, 490, 491, 492, 493, 494, 495, 496, 497, 498, 499, 517, 579
interpretation, hexaplaric readings, non-literal Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 174
interpretation, higher Amsler (2023), Knowledge Construction in Late Antiquity, 272, 273
interpretation, hippolytus, and christian Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 104, 107
interpretation, history of Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 943
interpretation, holy spirit, scriptural Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 86
interpretation, human limitations, non-literal Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 62
interpretation, ignatius of antioch, on the problem of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 16, 17, 18
interpretation, imitation, see also mimesis, dependent upon Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 46, 47, 68, 113, 240
interpretation, implicit/explicit Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 21, 22, 23, 41, 42, 48, 51, 53, 66, 88, 89, 99, 100, 115, 120, 133, 159, 174, 178
interpretation, in book of jubilees, biblical Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 110, 112, 113
interpretation, in context of divination, dream interpreters/interpretation, greece and rome, dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 5
interpretation, in de abrahamo vs. other works, allegorical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 74
interpretation, in dead sea scrolls, biblical Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 113
interpretation, in earliest augustine of hippo, scriptural treatises, overview Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 216, 217, 218, 219
interpretation, in hymnody, raising of lazarus, history of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 56, 57, 58
interpretation, in iconography, raising of lazarus, history of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 58, 59, 61, 63, 64, 297
interpretation, in letter of the churches of vienne and lyons Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 161
interpretation, in paul and pauline epistles, allegorical Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 92, 234, 235
interpretation, in philo, biblical Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 104
interpretation, in purely human terms, history Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 31
interpretation, in the gospel of john, raising of lazarus, history of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 24, 25, 26
interpretation, in theaetetus, man measure statement, protagoras Wolfsdorf (2020), Early Greek Ethics, 80, 81, 82, 83, 84, 85, 86, 91, 307
interpretation, inner-biblical Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 81, 82
interpretation, invention, εὕρεσις, inventio, contrast with James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 224, 225
interpretation, isis, diodorus passages Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 360, 361, 362, 363
interpretation, jewish exegetical school, allegory, allegorical Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 173
interpretation, jewish law/legal schools, mishnah, schools of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 171
interpretation, jewish, allegory, allegorical Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 171
interpretation, jewish-alexandrian, allegorical Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 10
interpretation, john chrysostom, higher Amsler (2023), Knowledge Construction in Late Antiquity, 272, 273
interpretation, joseph, genesis patriarch, and dream Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 71, 72, 125, 126, 127
interpretation, julian on non-literal culture, myth Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 179, 263
interpretation, knowledge, and torah Levison (2009), Filled with the Spirit, 194
interpretation, letter of aristeas, allegory, allegorical Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46, 47
interpretation, liberationist Nasrallah (2019), Archaeology and the Letters of Paul, 66, 186
interpretation, literal Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 3, 30, 31, 73, 74
Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 3, 50, 73, 94, 134, 143, 151, 152, 155
Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 49, 50, 233, 237, 269, 300, 381, 450, 529, 599, 620, 633, 782, 786
interpretation, literal, interpretation, allegorical Nisula (2012), Augustine and the Functions of Concupiscence, 63, 86, 143, 144, 195, 200, 205, 206, 207, 210, 211, 218, 228, 229, 230, 231, 262, 271, 291
interpretation, literal, interpretation, scripture allegorical Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 9, 12, 50, 63, 141, 142, 145, 189, 230, 231
interpretation, literalism, as first level of Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 70, 78, 159
interpretation, literalism, in biblical Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 75
interpretation, literary theory, midrash as Hayes (2022), The Literature of the Sages: A Re-Visioning, 142, 146, 149, 151, 157, 158
interpretation, literature, dream interpreters/interpretation, greece and rome, dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 27, 29
interpretation, liturgical-spiritualization, non-literal Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 213
interpretation, logical James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 287, 288, 291
interpretation, luke, allegory, allegorical Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 318
interpretation, manichaean use of literal Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 231, 232, 269, 270, 271, 272, 273, 274, 275
interpretation, mari, ancient near eastern kingdom, pre-sargonic ritual text concerning dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 63
interpretation, medicine, as analogy for scriptural James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 94, 154, 155, 158
interpretation, metaphorical Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 50, 69, 70, 81, 138, 140
interpretation, methodology, comparative Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 6, 60, 155, 227
interpretation, midrashic procedure of textual Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 18
interpretation, minimalist religious Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 138, 183, 184, 284
interpretation, mistaken Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 157, 248, 253
interpretation, moral-allegorical exegesis, non-literal Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 216
interpretation, moses in typological Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 175, 177
interpretation, multiple morals Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 391, 392, 393, 394, 420, 421, 422, 423, 424, 425, 426, 427
interpretation, myth, allegorical Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 173, 213, 218, 225
interpretation, narrative retelling as, literal Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 36
interpretation, natural law Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 131, 134, 201
interpretation, non-literal Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 45, 66, 140, 142, 144
Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 72
interpretation, of adam, name Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 152
interpretation, of air into thought Jouanna (2012), Greek Medicine from Hippocrates to Galen, 211
interpretation, of allegory, cicero’s Hoenig (2018), Plato's Timaeus and the Latin Tradition, 84
interpretation, of angelic descent, euhemeristic Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 225, 229
interpretation, of apollo beating python/typhon, allegorical Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 163
interpretation, of arguments of place in parmenides’ poem, structure of argumentation of vs Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 252
interpretation, of aristotle, on eagle, ascension, baptismal Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 17, 21, 37, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72
interpretation, of ark, symbolic Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 22, 52, 115
interpretation, of attic drinking cup Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 112, 113, 114
interpretation, of banim, rabbinic Alexander (2013), Gender and Timebound Commandments in Judaism. 96, 108, 170, 171, 174
interpretation, of baptism of jesus adoptive Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 87, 93, 95, 97, 106, 107, 108, 109, 110, 111, 112, 122, 125, 126
interpretation, of basket at damascus, paul Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21, 23, 37, 172
interpretation, of benjaminite affair of the concubine, josephus’ Feldman (2006), Judaism and Hellenism Reconsidered, 637, 638, 639, 640, 641, 642, 643, 644, 645, 646, 647, 648, 649, 650, 651, 652, 653, 654, 655, 656, 657, 658, 659, 660, 661, 662, 663, 664, 665, 666, 667, 668, 669, 670, 671, 672
interpretation, of bible, literal and figurative O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 170, 198, 199, 208, 209, 302, 303, 304
interpretation, of biblical books other than song of songs, typology Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 30, 31, 32, 59, 60
interpretation, of biblical figures, symbolic Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 24, 149, 171, 192, 225, 244, 246, 247, 248, 283, 286, 287
interpretation, of by priests, dreams Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 84, 120
interpretation, of census data, age of marriage, and Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 45
interpretation, of choirs by red sea, on the contemplative life, allegorical Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 84, 94, 95, 96, 98, 107, 108, 109
interpretation, of codex theodosianus, creative Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 90, 91
interpretation, of coming to be, causal Hoenig (2018), Plato's Timaeus and the Latin Tradition, 248
interpretation, of contrasted with nile flood, moralizing Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 112, 127, 128
interpretation, of cult, allegorical Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 34, 41
interpretation, of demiurge, allegorical O'Brien (2015), The Demiurge in Ancient Thought, 33
interpretation, of demiurge, plutarch, literal O'Brien (2015), The Demiurge in Ancient Thought, 27
interpretation, of deuteronomy, synchronic DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 138, 139, 140, 141
interpretation, of dietary laws demonological Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 210, 211
interpretation, of dietary laws historical Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 87, 88, 89, 209
interpretation, of dietary laws natural Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 88, 209, 210, 211
interpretation, of dietary laws symbolic Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 48, 49, 84, 85, 86
interpretation, of dispute between abraham and lot, allegorical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 342, 343, 344, 345, 346, 347, 348, 366, 396, 403
interpretation, of dispute between abraham and lot, literal Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342
interpretation, of divine names, rabbinic Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 26, 27, 28, 29, 30
interpretation, of dream, omen of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 277
interpretation, of dreaming, medical van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 169, 171
interpretation, of dreams Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 65
Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 8, 9, 112, 113, 114
Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 75, 77, 78, 94, 95, 100
Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 224, 226
Hubbard (2014), A Companion to Greek and Roman Sexualities, 297, 298, 300
Jouanna (2012), Greek Medicine from Hippocrates to Galen, 60, 66
interpretation, of dreams or oracles Wynne (2019), Horace and the Gift Economy of Patronage, 192, 193, 194, 204, 205, 218
interpretation, of egypt, allegorical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 110, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250
interpretation, of egypt, literal Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 107, 231, 232, 233, 234, 235, 236, 237, 238
interpretation, of eleazar Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 43
interpretation, of entrails Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 79, 82, 181, 182, 190
interpretation, of epinoia Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 174, 175
interpretation, of episode of spies, josephus’ Feldman (2006), Judaism and Hellenism Reconsidered, 557, 558, 559, 560, 561, 562, 563, 564, 565, 566, 567, 568, 569, 570, 571, 572, 573, 574, 575, 576
interpretation, of ethical allegories, acusmata, pythagorean Wolfsdorf (2020), Early Greek Ethics, 12, 13, 14, 15
interpretation, of exodus, taylor, j. e. Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 85, 86
interpretation, of five, the number, allegorical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 184, 186, 187
interpretation, of fr. 8 of owen, g. e. l. Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 251, 253, 254
interpretation, of fr., sedley, d. Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 251
interpretation, of genesis, history of Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 6, 14, 49, 53, 76, 107, 115, 116, 190, 212
interpretation, of gershonides, job Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 93
interpretation, of gods, allegoresis in antisthenes Wolfsdorf (2020), Early Greek Ethics, 366, 367, 368, 369, 370, 372, 373, 374, 375
interpretation, of haftarah texts, targum jonathan Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 156
interpretation, of his beating of python/typhon, allegorical Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 163
interpretation, of homer, allegorical d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 31, 35, 39, 40, 276, 277, 285
interpretation, of humiliation Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 141
interpretation, of iconographic cycles Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 16, 17, 145, 165
interpretation, of inscriptions Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 119, 120, 124
interpretation, of instrumental view of ritual Parker (2005), Polytheism and Society at Athens, 158
interpretation, of israel, paul, the apostle Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 2, 3, 23, 24, 226
interpretation, of isyllos Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 209
interpretation, of judaism, essenes, and christian Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 107, 174, 200
interpretation, of kingly power, allegorical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 5, 74, 76, 129, 130, 301, 359, 360, 361, 362, 363, 364, 365, 366, 367
interpretation, of kingly power, literal Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 127, 129, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359
interpretation, of know thyself, stoic Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 34, 35, 36
interpretation, of law Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 62
interpretation, of law, creative Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 116, 117, 118, 119, 120, 121
interpretation, of law, jewish, contemporary Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 391
interpretation, of light, non-literal Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 290
interpretation, of manichaeans, old testament Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 224, 225, 231, 232, 270, 271, 272, 273, 274, 275, 276, 277, 278
interpretation, of manichaeans, paul Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 225, 241, 244, 268, 278, 279, 280, 281, 282, 283, 284, 285, 286
interpretation, of marriage, allegorical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 110, 238, 239, 240, 244, 245, 246, 247, 248
interpretation, of martha serving, see martha, diakonia of typological Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 30, 215, 216, 217, 218
interpretation, of maxim of antigonus of soko, pharisees Bickerman and Tropper (2007), Studies in Jewish and Christian History, 561, 562
interpretation, of menorah Levine (2005), The Ancient Synagogue, The First Thousand Years, 599
interpretation, of metamorphosis, audience reaction to / Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 11, 12, 21, 22, 23, 24, 31, 32, 50, 53, 54, 55, 56, 59, 62, 63, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 88, 89
interpretation, of migrations of abraham, allegorical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 106, 107, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 230, 231
interpretation, of moses, philo’s Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 139
interpretation, of musical quotation, and score Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 193
interpretation, of myth, allegorical Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 151
interpretation, of old testament, cyprian’s Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 139, 140
interpretation, of old testament, lactantius’s Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 177, 178, 179, 180, 181, 182, 183, 184
interpretation, of old testament, optatus’s Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 204, 205
interpretation, of old testament, tertullian’s Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 94, 95, 107
interpretation, of oracles, messages Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 251
interpretation, of osius, apuleius’s Hoenig (2018), Plato's Timaeus and the Latin Tradition, 124, 125, 157
interpretation, of osius, calcidius’s Hoenig (2018), Plato's Timaeus and the Latin Tradition, 17
interpretation, of paradise, symbolic Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 12, 51, 52, 138, 145, 146, 148, 149
interpretation, of parmenides, iamblichus metaphysical d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 208
interpretation, of paul and pauline epistles, lactantius’s Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 176, 177
interpretation, of paul and pauline epistles, manichaean Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 225, 241, 244, 268, 278, 279, 280, 281, 282, 283, 284, 285, 286
interpretation, of paul and pauline epistles, tertullian’s Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 109, 111, 112, 113, 114, 115, 116
interpretation, of paul, apostle Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 87, 88, 89, 92, 97, 99, 134, 136
interpretation, of paul, paul, the apostle/st. paul Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343
interpretation, of persecution, maccabees Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1058, 1063
interpretation, of persecutions, tacitus Bickerman and Tropper (2007), Studies in Jewish and Christian History, 404, 405
interpretation, of plato, numenius O'Brien (2015), The Demiurge in Ancient Thought, 157
interpretation, of plato, timaeus, literal Hoenig (2018), Plato's Timaeus and the Latin Tradition, 25, 26, 27, 28, 29, 119
interpretation, of plato’s cosmology, apuleius, dogmatic Hoenig (2018), Plato's Timaeus and the Latin Tradition, 121
interpretation, of plato’s dialogues, academy, disagreements over Bryan (2018), Authors and Authorities in Ancient Philosophy, 13, 81, 82, 88, 93, 94, 95, 96, 97
Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 13, 81, 82, 88, 93, 94, 95, 96, 97
interpretation, of popular religion, allegorical Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 66
interpretation, of portion, moira, stoic Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 161, 162, 163
interpretation, of prayer Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 23
interpretation, of prodigies Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 157, 158, 162, 164, 166, 170, 172
interpretation, of prophecies, ancient christian Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 222
interpretation, of prophets, christian, in Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 148
interpretation, of quintus Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 59, 60, 70, 72, 74, 186
interpretation, of ritual Parker (2005), Polytheism and Society at Athens, 158, 369, 373
interpretation, of romans Nisula (2012), Augustine and the Functions of Concupiscence, 79, 96, 155, 156, 268, 271, 275, 278, 282, 285, 286, 292, 293, 294, 298, 300, 303, 305, 306, 315, 316, 317, 318, 320, 321, 334, 335, 336, 337, 338, 339, 344, 348
interpretation, of sacrifice of isaac, allegorical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 5, 123, 124, 326, 327, 328, 329, 330, 331, 332
interpretation, of sacrifice of isaac, ethical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 120, 121, 123, 312, 313, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326
interpretation, of sacrifice of isaac, literal Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 119, 120, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312
interpretation, of sacrifice, alchemy as Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 109, 117
interpretation, of scripture Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 926
Osborne (2001), Irenaeus of Lyons, 23, 172, 173, 174
interpretation, of scripture, christianity, allegorical Hayes (2022), The Literature of the Sages: A Re-Visioning, 146, 151, 157, 158
interpretation, of scripture, church fathers, allegorical Hayes (2022), The Literature of the Sages: A Re-Visioning, 146, 151, 157, 158
interpretation, of scripture, clement of alexandria, on Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424, 425, 426, 427, 428, 429, 430, 431, 432, 433, 434, 435, 436
interpretation, of scripture, magi Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 255, 256, 257, 258, 259, 260
interpretation, of scripture, midrash, generative vs. supportive Hayes (2022), The Literature of the Sages: A Re-Visioning, 105, 106, 107, 108, 109, 110, 111, 113, 114, 117, 118, 123, 142
interpretation, of scripture, spirit, effects of Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89, 261
interpretation, of scriptures by, justinian, regulation of jewish reading and Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 308, 309, 310, 311, 312, 313, 314
interpretation, of sexual innuendo, political Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 84
interpretation, of shema, hyper-literal Alexander (2013), Gender and Timebound Commandments in Judaism. 138, 166, 168
interpretation, of sodom, allegorical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 5, 117, 119, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301
interpretation, of solecism James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 60, 61, 62, 63, 64, 65
interpretation, of song of songs, allegorical Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 19, 28, 29, 30, 31, 32, 34, 48, 57, 109, 110
interpretation, of song of songs, miriam, in origen’s Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 238, 239
interpretation, of song of songs, mystical Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 37, 38
interpretation, of song of songs, neoplatonic Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 19, 409
interpretation, of song of songs, rabbinic Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 235
interpretation, of song of songs, sensuality Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 118, 119, 120, 121
interpretation, of song of songs, wife of moses, in origen’s Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 238, 239
interpretation, of soul in timaeus, mathematical Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 179, 180, 187, 191
interpretation, of specifi c titles Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 227
interpretation, of stoicism, allegorical Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 59
interpretation, of suffering, lament, city Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 192, 194, 340, 341, 343, 344, 345, 346
interpretation, of symbols, art Bickerman and Tropper (2007), Studies in Jewish and Christian History, 899, 900, 901, 903, 905, 940, 941, 942, 944, 945
interpretation, of tabernacle, figural Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 68, 69, 242
interpretation, of the parmenides, syrianus d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 74
interpretation, of the pythagorean precepts, wehrli, f. Huffman (2019), A History of Pythagoreanism, 81, 88, 98, 99, 100, 107
interpretation, of the spirit within israelite Levison (2009), Filled with the Spirit, 36
interpretation, of the three visitors, allegorical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 77, 112, 114, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277
interpretation, of the timaeus, metaphorical Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 72
interpretation, of the timaeus, syrianus d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 41
interpretation, of the torah Goodman (2006), Judaism in the Roman World: Collected Essays, 120, 121
interpretation, of the, lord’s prayer Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 211, 232, 239, 275
interpretation, of the, sermon of the mount Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116, 124
interpretation, of thêrion, galen Jouanna (2012), Greek Medicine from Hippocrates to Galen, 86, 87
interpretation, of transmigration, μετενσωμάτωσις, metaphorical Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 223, 224, 233, 234, 239
interpretation, of tree portents Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 135, 140, 146
interpretation, of typhon, allegorical Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 162
interpretation, of typhon, stoic Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163
interpretation, of vineyard, symbolic Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 88, 284
interpretation, of virgil, platonist O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 183, 252, 253, 279
interpretation, of wine, symbolic Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 254, 259, 262, 284
interpretation, of zeus beating typhon, allegorical Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 162
interpretation, of zeus, allegorical Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 162
interpretation, omission of allegorical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 371, 372
interpretation, omissions in literal Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 30
interpretation, on d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 187
interpretation, on aristotles on d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 188
interpretation, on narrative and law, philo and allegorical Hayes (2022), The Literature of the Sages: A Re-Visioning, 466
interpretation, origen, onomastic and etymological Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 145
interpretation, overview, cyprian of carthage, scriptural Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 120, 121, 122
interpretation, overview, manichaeans, biblical Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 268, 269, 270
interpretation, overview, parmenianum, optatus, scriptural Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 199, 201
interpretation, overview, tertullian, scriptural Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 92, 93, 300, 301, 302
interpretation, overview, tyconius, scriptural Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 306, 307, 308, 309
interpretation, paraenesis and, typological Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 108, 124, 125, 126
interpretation, parmenides, his ontology, the modal Tor (2017), Mortal and Divine in Early Greek Epistemology, 294, 295
interpretation, parmenides, his ontology, the two-worlds Tor (2017), Mortal and Divine in Early Greek Epistemology, 289, 290
interpretation, parsimony, in historical Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 86
interpretation, pastophoroi, egyptian cult officials, and dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 719, 720, 721, 722, 723, 724, 725, 726, 730, 733
interpretation, paul Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 971
interpretation, paul, and allegorical Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 236
interpretation, performative James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 277, 278, 280, 281
interpretation, philo and allegorical Hayes (2022), The Literature of the Sages: A Re-Visioning, 151, 157, 158
interpretation, philo of alexandria, allegorical Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 208, 210, 211, 212, 213, 214, 215, 216, 217
interpretation, philo, allegorical Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 161, 270, 285, 308
interpretation, philo, allegory, allegorical Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 209, 210, 214, 215, 216, 218, 220, 221, 224, 226, 227
interpretation, philo, onomastic and etymological Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 145
interpretation, philonic, allegorical Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 7, 8, 9, 10, 27, 37
interpretation, platonism and, allegorical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 64
interpretation, plato’s cave, allegory, allegorical Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 434, 445, 447, 453
interpretation, positive Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 49, 70, 110, 163, 169, 200, 250, 252, 258, 270
interpretation, prodigy Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 1, 44, 84, 87, 95, 104, 105, 106, 136, 155, 161, 166, 167
interpretation, prophecy, non-literal Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 64
interpretation, prophetic reference, non-literal Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 141
interpretation, ps.-hecataeus, allegory, allegorical Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 166
interpretation, psychic Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 306
interpretation, rabbinic Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 57
interpretation, raising of lazarus, history of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 61, 63, 64
interpretation, rationalization, and other kinds of Hawes (2014), Rationalizing Myth in Antiquity, 24, 26, 28, 103, 104, 105, 106, 107, 110, 112, 113
interpretation, reality and, allegorical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 25, 245, 362, 363
interpretation, reinterpretation, Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 146, 148
interpretation, revelation of dual tora, and Hayes (2022), The Literature of the Sages: A Re-Visioning, 78, 151
interpretation, rewritten bible, biblical Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 106, 113
interpretation, ritual Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 156, 165
interpretation, ritual, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 113
interpretation, ritual, and Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 95
interpretation, rituals, of Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 162
interpretation, role, holy spirit, scriptural Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 201, 202, 204, 306
interpretation, rule-of-thumb Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 131, 133, 134, 135, 136, 201
interpretation, sapiential James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 273
interpretation, scriptural Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 81, 82, 83, 84
interpretation, scripture Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 20, 111, 119, 125
Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 60, 61, 156, 157, 158, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222
interpretation, scripture allegorical Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 1, 9, 26, 27, 51, 63, 141, 145, 146, 147, 189, 230, 231
interpretation, scripture, allegorical Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 122, 123, 189, 217, 219, 244
interpretation, scripture, debates over correct of in late antiquity Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 74, 75, 76, 77, 78, 79, 80, 81
interpretation, scripture, literal Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 92, 123, 219, 237, 238, 244
interpretation, scriptures, of as basis for pistis Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 64, 65, 103, 105, 108, 135, 146, 160, 164, 165, 208, 209, 210, 212, 213, 214, 233, 264, 265, 296, 327, 328
interpretation, sections lacking, ethical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 3
interpretation, septuagint, pentateuch, legal Bickerman and Tropper (2007), Studies in Jewish and Christian History, 189, 203, 204, 205, 206, 212, 213, 214
interpretation, sibylline books Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 2, 185
interpretation, single point approach Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 401
interpretation, son of man, gnostic Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 97, 196, 253, 267
interpretation, song of songs, origins of Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 4, 33, 35, 119, 120, 186
interpretation, spectator / audience / viewer, and Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 69, 240, 241, 242, 243, 244, 245, 246, 247, 252
interpretation, spiritual James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 13, 76, 212, 291
interpretation, stoic Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 71, 144, 160
interpretation, stoic allegoresis of theological myths, allegorical Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109
interpretation, stoicism, allegory, allegorical Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 139
interpretation, symbol and symbolic Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 48, 49, 52, 80, 94, 101, 207, 208, 209, 214
interpretation, symbolic Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 57, 102, 113, 136, 153, 179, 192, 194, 218, 224, 228, 244
interpretation, tamid psalms Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 45
interpretation, technē of dreams, dream Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 94, 95
interpretation, technē, of dream Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 94, 95
interpretation, tertullian’s use of literal Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 92
interpretation, the laws of allegorical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 216
interpretation, theater imagery and, typological Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 119, 120, 121
interpretation, theodoret’s formulations, non-literal Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 89
interpretation, theological James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 13
interpretation, three-fold Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 61, 62, 78
interpretation, torah, living Bickerman and Tropper (2007), Studies in Jewish and Christian History, 192
interpretation, two jars, allegory, allegorical Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 85, 142
interpretation, typological Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 64, 67, 68, 69, 108, 139, 140
interpretation, typology, non-literal Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 47, 65, 236, 241
interpretation, uelut, and Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 58, 59, 60, 84, 110, 119, 127, 156, 157, 171, 202, 212, 213, 253, 270, 277
interpretation, uideri, and Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 58, 59
interpretation, universal significance of allegorical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 25, 28
interpretation, verbal condition of James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 275
interpretation, words Alikin (2009), The Earliest History of the Christian Gathering, 112, 113, 114, 115, 116, 119, 120, 125, 126, 127, 136, 145
interpretation, ‘for ever and ever’ formula, figural O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 182
interpretation, “hidden”, hermeneutics. see Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 181, 182
interpretation, “living laws”, literal Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 31, 37, 147, 148, 151, 287, 396
interpretation, “suited to the few”, allegorical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290, 292, 327
interpretation/thinking, habits of Hawes (2014), Rationalizing Myth in Antiquity, 104, 105, 106, 107, 110, 112, 113, 123, 124, 125, 126, 127, 128, 129, 130, 131, 145, 146
interpretations Alikin (2009), The Earliest History of the Christian Gathering, 62, 63
interpretations, allegorical Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1750, 1755, 1761
interpretations, arrephoroi initiatory Parker (2005), Polytheism and Society at Athens, 227, 228
interpretations, baptism of jesus, gospel accounts as theological Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 551, 552
interpretations, generation, and generative Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 57, 61, 74, 75, 76, 77, 78, 79, 80, 221
interpretations, generative Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 57, 61, 74, 75, 76, 77, 78, 79, 80, 221
interpretations, gods, allegorical Wolfsdorf (2020), Early Greek Ethics, 366, 367, 368, 369, 370
interpretations, hexapla, onomastic Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 144, 145, 146
interpretations, new testament Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 153, 166, 169
interpretations, of aristotle, criticism of timaean Hoenig (2018), Plato's Timaeus and the Latin Tradition, 8, 25, 26, 51
interpretations, of bible, samaritans Bickerman and Tropper (2007), Studies in Jewish and Christian History, 390, 391
interpretations, of body, ‘physiognomy’, physiognomic and pathagnomic Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 196, 197, 198, 199, 200, 201, 202
interpretations, of calvin john, biblical Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 146
interpretations, of genesis, calcidius, on Hoenig (2018), Plato's Timaeus and the Latin Tradition, 240, 241, 242
interpretations, of genesis, taurus’s Hoenig (2018), Plato's Timaeus and the Latin Tradition, 27, 180
interpretations, of giants, euhemeristic Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 107, 215
interpretations, of gospel of john, anachronistic Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 149, 150, 161
interpretations, of greek novels, allegorical Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 109
interpretations, of halakhah, conflicting Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 50, 51, 52, 53, 54, 55, 56, 57, 58
interpretations, of heaven, augustine Hoenig (2018), Plato's Timaeus and the Latin Tradition, 242, 246
interpretations, of heaven, calcidius Hoenig (2018), Plato's Timaeus and the Latin Tradition, 240
interpretations, of hesiod Tor (2017), Mortal and Divine in Early Greek Epistemology, 62, 63
interpretations, of his name, noah Stuckenbruck (2007), 1 Enoch 91-108, 4, 608, 671, 673, 674, 675, 676, 684, 685, 686, 688
interpretations, of holocaust, revisionist Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 256
interpretations, of homer, antisthenes’ Wolfsdorf (2020), Early Greek Ethics, 346, 347, 348, 349, 350, 356, 365, 370, 372, 373, 374
interpretations, of law as precedents, advocates Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 130
interpretations, of migrations of abraham, literal and ethical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 103, 107, 207, 208, 209, 210, 211, 212, 213, 214, 228, 229, 230, 231
interpretations, of montanism Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 122, 123, 348, 372, 423
interpretations, of parmenides, main Tor (2017), Mortal and Divine in Early Greek Epistemology, 11
interpretations, of perceiving, “literalist” vs. “spiritualist” Kelsey (2021), Mind and World in Aristotle's De Anima 52
interpretations, of place in parmenides’ poem, philosophical vs other Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 275, 276
interpretations, of raven, positive Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 87, 88, 89, 90
interpretations, of scripture in confessions / confessiones, augustine, direct citations and Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 358, 359, 360, 361, 362
interpretations, of scripture, christian Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 4, 26, 27
interpretations, of sodom, literal and ethical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 114, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290
interpretations, of sons of god, allegorical Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 107, 198, 220, 222
interpretations, of sons of god, euhemeristic Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 107, 116, 137, 139, 156, 193, 202, 206, 207, 208, 209, 210, 212, 213, 216, 217, 218, 220, 235, 236
interpretations, of sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 455, 458, 459
interpretations, of sotah, sotah pericope allegorical Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 128
interpretations, of soul in timaeus, physical Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 179, 180
interpretations, of symbolic gestures, literal Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 86
interpretations, of the three visitors, literal and ethical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 50, 51, 110, 111, 112, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260
interpretations, of torah Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 120, 176
interpretations, of votives, votive offerings Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 234, 235, 236, 237, 238, 272, 273, 274, 291, 292, 293, 294, 338, 339, 340, 341
interpretations, of women, biblical, conflicting rabbinic Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 231
interpretations, parmenides, his ontology, consubstantial Tor (2017), Mortal and Divine in Early Greek Epistemology, 290, 291, 292, 293
interpretations, philo of alexandria, on scriptural Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 191, 192, 193, 194, 195, 196, 197, 198
interpretations, septuagint, christian Bickerman and Tropper (2007), Studies in Jewish and Christian History, 156, 157, 159, 160
interpretations, symbolic Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 32, 146, 156, 176, 177, 193
interpretative, context for epinician, festival, as Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 120, 249
interpretative, hypertrophy Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 380
interpretative, questions about the relation between them, parmenides, the two parts of his poem Tor (2017), Mortal and Divine in Early Greek Epistemology, 161
interpretative, terms Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 19, 20
interpretative, tool, fertility as Parker (2005), Polytheism and Society at Athens, 158, 286, 304
interpreted, as excluding women, sukkah, definite article Alexander (2013), Gender and Timebound Commandments in Judaism. 40, 115, 116, 224
interpreted, as prodigy, fire Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 203, 204, 205, 231, 235, 275, 292
interpreted, as, heracles, statue of zeus Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 354
interpreted, as, reason, zeus Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 162
interpreted, by imhotep lector-priest, ḥor of sebennytos, has utterance of thoth Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 433, 720, 725
interpreted, ḥor of sebennytos, has dreams Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 725, 726
interpreted, in demotic tale, necho i, pharaoh, dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 90
interpreted, jeremiah, prophet, name Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 88, 91, 93, 95, 97
interpreted, physiologically, plotinus, neoplatonist, stoic contraction of soul Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 40
interpreter, amora Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 35
interpreter, and dreams, osorapis/sarapis, at saqqâra, and cretan dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 401, 405, 416, 417
interpreter, artemidorus of daldi, dream Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 287, 288, 293, 415
interpreter, as christ’s representative, interpetation of john, the Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 63, 64, 65, 66, 67, 68, 69, 108, 109, 110, 111, 112, 117, 169, 170, 171, 172, 173, 179, 182, 183
interpreter, enoch Stuckenbruck (2007), 1 Enoch 91-108, 80, 85, 161, 219, 608, 640, 641, 662, 688
interpreter, ḥor of sebennytos, as dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 724, 725
interpreter, in myth, amphiaraos, diviner, and dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 9, 31, 313
interpreter, interpetation of john, and ideal Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 62, 82
interpreter, luke, as Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 49
interpreter, of scripture, paul, as Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 38, 39, 40, 41
interpreter, of the law Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 22, 23, 92, 93, 94, 99
interpreter, role of alexandrian literary culture, anchises Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 154, 155, 156
interpreter, saqqâra, general, cretan dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 414, 728, 729, 730, 731
interpreter, scipio africanus, as authoritative Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 101, 109, 110, 112, 113, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 211
interpreter, theseus, as physiognomic Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 216, 217, 218, 219, 220, 221
interpreter/oneiromancer, dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 47, 48, 62
interpreter/oneiromancer, earliest reference to dream, interpretation, dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 63
interpreter/oneiromancer, ensi, dream-interpreter, dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 62
interpreter/oneiromancer, in gilgamesh, dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 40, 41
interpreter/oneiromancer, in pre-sargonic mari, earliest dream evidence Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 63
interpreter/oneiromancer, professional dream, interpreters, dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 48, 64
interpreter/oneiromancer, šāʾilu/šāʾiltu, dream-interpreter, dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 62
interpreters Clackson et al. (2020), Migration, Mobility and Language Contact in and around the Ancient Mediterranean, 178
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 299, 300
interpreters, aeschylus, chorus as Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 42, 43
interpreters, alexandria sarapieion, possible presence of dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 338, 726, 727
interpreters, and messengers, daemons Schibli (2002), Hierocles of Alexandria, 332, 339
interpreters, as archangel Allison (2018), 4 Baruch, 170, 202
interpreters, at isieia, isis, dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 153, 375, 717, 718, 727, 728
interpreters, at menouthis, asklepiodotos of alexandria, philosopher, consultation with dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 733
interpreters, at sarapieia, sarapis, dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 338, 349, 356, 357, 358, 389, 390, 392, 717, 718, 726, 727, 729, 731
interpreters, athens isieion, dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 153, 717, 718, 719
interpreters, athens sarapieion, dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 349, 717, 718, 726
interpreters, bird Johnston (2008), Ancient Greek Divination, 7, 109, 128, 129, 130, 148
interpreters, cicero, m. tullius cicero, on infertility and dream Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 59
interpreters, delos sarapieia, dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 356, 357, 358, 389, 390, 392, 717, 718, 729, 731
interpreters, dream Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 59
Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 105, 107
Mikalson (2003), Herodotus and Religion in the Persian Wars, 16, 38, 43, 200
interpreters, dream books, dreams and dream Johnston (2008), Ancient Greek Divination, 16, 136
interpreters, dreams and dream Johnston (2008), Ancient Greek Divination, 9, 10, 14, 15, 16, 109, 134, 135, 136, 137, 161
interpreters, in roman forum, rome, dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 717
interpreters, incubation oracles, dreams and dream Johnston (2008), Ancient Greek Divination, 90, 91, 92, 93, 94, 95
interpreters, josephus essenes, as prophets/dream Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 60, 61, 62, 83, 89, 91, 92, 93, 94, 95, 102
interpreters, name Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 33, 38
interpreters, of aquarius, aratus, gnostic Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 170, 171, 172, 173, 174, 175
interpreters, of dreams, priests adolescent, as Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 84, 120
interpreters, of halakha, aggada in mishna, establishes authority of rabbis as Hayes (2022), The Literature of the Sages: A Re-Visioning, 486, 509, 516, 517
interpreters, of law graphe, exegetai, cf. Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 49, 50, 117, 120, 172
interpreters, of law/exegetai Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 37, 42, 44, 45, 90
interpreters, of prophecy Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 22, 23, 95, 96, 97
interpreters, of the gods Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 375, 376
interpreters, of the law, herodians, use of term, as Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 130
interpreters, of torah, rabbis as Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 198, 199, 200
interpreters, oracles, collectors, chanters, and, chresmologoi Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 299, 310
interpreters, physical forms of gods in dreams, dreams and dream Johnston (2008), Ancient Greek Divination, 164, 165
interpreters, ptolemaios archive, and dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 420, 718, 719, 728, 732
interpreters, saqqâra, general, presence of dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 414, 420, 718, 719, 731, 732
interpreters, sending dreams to other people, dreams and dream Johnston (2008), Ancient Greek Divination, 161, 162, 163, 164
interpreters, spells for obtaining dreams, dreams and dream Johnston (2008), Ancient Greek Divination, 164, 165, 166
interpreters, unsuccessful, artemidorus, dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 338, 727
interpreters, women as Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 15, 16, 222, 276
interpreters, ḥry-tp.w, in assyrian royal court, dream interpreter/oneiromancer, ḫartibi, egyptian dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 719
interpreters/interpretation, ancient near dream east Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 46, 47, 61, 62, 63
interpreters/interpretation, ancient near dream east, assyrian dream book Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 61, 62
interpreters/interpretation, dream, christian, patēr at kollouthos church Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 733, 734, 747, 774, 775
interpreters/interpretation, dream, egypt Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 717, 718, 719, 720, 721, 722, 723, 724, 725, 726, 727, 728, 729, 730, 731, 732, 733, 734
interpreters/interpretation, dream, egypt, and house of life Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 723
interpreters/interpretation, dream, egypt, at saqqâra Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 414, 483, 718, 719, 725, 728, 729, 730, 731, 732
interpreters/interpretation, dream, egypt, dream books Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 94, 399
interpreters/interpretation, dream, egypt, in artemidorus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 338
interpreters/interpretation, dream, egypt, in demotic literature Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 90
interpreters/interpretation, dream, egypt, in greco-roman egypt Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 17, 18, 728
interpreters/interpretation, dream, egypt, in pharaonic egypt Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 17, 82, 83, 719, 728, 733
interpreters/interpretation, dream, egypt, joseph and the pharaohs dreams Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 85, 86
interpreters/interpretation, dream, egypt, locations in temple complexes Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 722, 723
interpreters/interpretation, dream, egypt, use of numbered dreams Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 401, 470, 718
interpreters/interpretation, egypt, reference in karnak dream inscription, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 82
interpreters/interpretation, egypt, saite dream period, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 81
interpreters/interpretation, greece and dream rome, at sanctuaries of isis and sarapis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 153, 349, 356, 357, 358, 389, 390, 717, 718, 719, 726, 727, 729, 731
interpreters/interpretation, greece and dream rome, limited role in greek and roman religion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 717
interpreters/interpretation, greece and interpreter, dream rome, achilless call for a dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 58
interpreters/interpretation, greece and interpreters, dream rome, professional dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 717
interpreters/interpretation, interpretation, dream, egypt, lector-priests/magicians and dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 433, 719, 721, 725, 733
interpreters/interpretation, interpretation, dream, egypt, question of recluses and dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 731, 732, 733
interpreters/interpretation, interpretation, dream, egypt, wab-priests and dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 437
interpreters/interpretation, interpreters, dream, egypt, professional dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 17, 18, 719, 726, 727, 728, 729, 730, 731, 732, 733
interpretes, iovis, augurium Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 39, 40
interpreting, accusing Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 110
interpreting, angel, angels, angelus interpres Stuckenbruck (2007), 1 Enoch 91-108, 160, 690, 691, 706, 707, 708, 709, 711, 714, 715, 720, 730, 741
interpreting, aporias Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 82, 176
interpreting, myth, searching for self-knowledge, by Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 151
interpreting, netinim, fragmentary text, 4q340, assumptions made Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 95
interpreting, new testament Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 61
interpreting, old testament Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 61
interpreting, plato, atticus, on Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 37, 38, 39, 40
interpreting, rabbinic sources, measure for measure Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 137
interpretive, challenges, praxeis Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 128, 135, 154
interpretive, community Pandey (2018), The Poetics of Power in Augustan Rome, 132, 183, 209, 216, 218, 227, 238, 239, 242, 253
interpretive, context, liturgy as Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 15, 209, 210, 211, 212, 213, 296, 298
interpretive, controversies in plato, timaeus Hoenig (2018), Plato's Timaeus and the Latin Tradition, 22, 23, 24, 25, 26, 27, 28, 29, 36
interpretive, options, unknown god Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 629, 630
interpretive, setting Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132, 143
interpretive, strategies, authority Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 42, 43, 44, 45, 46, 47, 48, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 66, 78, 124, 125, 126, 127, 129, 130, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142
interpretive, tradition of genesis, oral Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 54, 118, 151, 206, 212
interpretive, traditions, christian traditions reflected in the bavli, familiarity with christian Hayes (2022), The Literature of the Sages: A Re-Visioning, 390, 391, 392
interprets, philovedioi philoploi, robert, l. Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 225, 226
interprets, plato, timaeus, apuleius Hoenig (2018), Plato's Timaeus and the Latin Tradition, 121, 122, 123, 124, 125, 126, 127, 128
interprets, scripture, non-literal interpretation, scripture Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 139
interprets, song of songs in terms of israel and the nations, akiva, r. Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 32, 183
misinterpretation, see also, interpretation, Stuckenbruck (2007), 1 Enoch 91-108, 4, 712
name-interpretation, onomastic, non-literal interpretation Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 156, 198, 236, 261

List of validated texts:
233 validated results for "interpret"
1. Hebrew Bible, Song of Songs, 1.3, 2.2, 2.14, 3.11, 4.12, 5.2, 5.9-5.10 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Akiva, R., interprets Song of Songs in terms of Israel and the nations • Song of Songs, Neoplatonic interpretation of • Song of Songs, allegorical interpretation of • Song of Songs, origins of interpretation • Song of Songs, rabbinic interpretation of • Song of Songs, sensuality, interpretation of • genre, interpretation as guide to • interpretation • interpretation, rabbinic • single point interpretation, failure of • typology, interpretation of biblical books other than Song of Songs

 Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 235; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 303; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 31, 118, 120, 186; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 30, 31, 32, 110, 409; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 434

sup>
1.3 לְרֵיחַ שְׁמָנֶיךָ טוֹבִים שֶׁמֶן תּוּרַק שְׁמֶךָ עַל־כֵּן עֲלָמוֹת אֲהֵבוּךָ׃
2.2
כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים כֵּן רַעְיָתִי בֵּין הַבָּנוֹת׃
2.14
יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶתּ־מַרְאַיִךְ הַשְׁמִיעִינִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה׃
3.11
צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה־לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ׃
4.12
גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם׃
5.2
אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי־לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא־טָל קְוֻּצּוֹתַי רְסִיסֵי לָיְלָה׃
5.9
מַה־דּוֹדֵךְ מִדּוֹד הַיָּפָה בַּנָּשִׁים מַה־דּוֹדֵךְ מִדּוֹד שֶׁכָּכָה הִשְׁבַּעְתָּנוּ׃' ' None
sup>
1.3 Thine ointments have a goodly fragrance; Thy name is as ointment poured forth; Therefore do the maidens love thee.
2.2
As a lily among thorns, So is my love among the daughters.
2.14
O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countece, let me hear thy voice; For sweet is thy voice, and thy countece is comely.’
3.11
Go forth, O ye daughters of Zion, And gaze upon king Solomon, Even upon the crown wherewith his mother hath crowned him in the day of his espousals, And in the day of the gladness of his heart.
4.12
A garden shut up is my sister, my bride; A spring shut up, a fountain sealed.
5.2
I sleep, but my heart waketh; Hark! my beloved knocketh: ‘Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.’
5.9
’What is thy beloved more than another beloved, O thou fairest among women? What is thy beloved more than another beloved, That thou dost so adjure us?’ 5.10 ’My beloved is white and ruddy, Pre-eminent above ten thousand.'' None
2. Hebrew Bible, Deuteronomy, 4.19, 4.24, 5.5, 5.20-5.24, 5.27-5.28, 6.1-6.2, 6.4-6.9, 8.5-8.6, 8.10, 10.12, 12.5, 12.14-12.15, 13.1-13.5, 14.2, 16.2, 18.15, 20.5-20.7, 20.10, 23.24, 24.1, 26.16-26.17, 27.20, 29.18, 29.20, 30.1-30.10, 30.12-30.14, 31.9, 31.11-31.12, 32.7-32.10, 33.2, 34.4, 34.10-34.12 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Angelus interpres; Angelic guide • Authority, Interpretive Strategies • Benjaminite affair of the concubine, Josephus’ interpretation of • Bible/biblical, interpretation • Biblical interpretation • Deuteronomy, synchronic interpretation of • Exegesis, exegetical, interpretation of Scripture • Exegesis, exegetical, interpretation of Scripture, Jesus’ command of scriptural exegesis • Hermeneutics/Hermeneutical—see also, Interpretation • Interpretation • Interpreter of the Law • New Testament, interpretations • Scriptural Interpretation • Shema, hyper-literal interpretation of • Sodom, allegorical interpretation of • Song of Songs, origins of interpretation • Song of Songs, sensuality, interpretation of • Wordplay, in dreams and interpretation • allēgoria, interpretation • banim, rabbinic interpretation of • childist interpretation, and masculinity studies • constellations, on scriptural interpretation • dietary laws symbolic interpretation of • hermeneutics, methods of interpretation • implicit/explicit interpretation • interpretation • interpretation of dreams • interpretation, Christian • interpretation, Deuteronomic • interpretation, Hellenistic Jewish • interpretation, biblical • interpretation, inner-biblical • interpretation, pre-rabbinic • interpretation, rabbinic • interpretation, targumic • meturgeman (“interpreter”), • scripture allegorical interpretation, literal interpretation • scripture, literal interpretation • scriptures, interpretation of, as basis for pistis • sons of God, euhemeristic interpretations of • symbol and symbolic interpretation • symbolic interpretation, of biblical figures • symbolic interpretation, of paradise • text-interpretive, transmission of • the three visitors, allegorical interpretation of

 Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 108, 138, 168, 170, 171, 174; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 84; Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 89; Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 65; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 269, 273, 294, 297; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 48; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 3, 6, 11, 12, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 53, 64, 79, 81, 88, 102, 114, 119, 121, 204, 220, 226, 241, 247, 248, 252, 253, 261, 262, 285, 306, 352; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 139, 140, 141; Feldman (2006), Judaism and Hellenism Reconsidered, 659; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 35, 48, 53, 65, 67, 174; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 109; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 94, 95, 96, 97, 98, 99, 100, 101, 103, 158, 189, 459, 477, 478, 479, 487, 489, 490; Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 148; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 237, 238; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 12, 24; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 24; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 4, 121; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 23, 99; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 153; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 213; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 226, 373; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 127, 134; Nicklas et al. (2010), Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions, 66; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 333; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 235; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 114, 121, 222; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 47; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 179, 180; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 27

sup>
4.19 וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃
4.24
כִּי יְהוָה אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא׃
5.5
אָנֹכִי עֹמֵד בֵּין־יְהוָה וּבֵינֵיכֶם בָּעֵת הַהִוא לְהַגִּיד לָכֶם אֶת־דְּבַר יְהוָה כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא־עֲלִיתֶם בָּהָר לֵאמֹר׃' '5.21 וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃ 5.22 וְעַתָּה לָמָּה נָמוּת כִּי תֹאכְלֵנוּ הָאֵשׁ הַגְּדֹלָה הַזֹּאת אִם־יֹסְפִים אֲנַחְנוּ לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהֵינוּ עוֹד וָמָתְנוּ׃ 5.23 כִּי מִי כָל־בָּשָׂר אֲשֶׁר שָׁמַע קוֹל אֱלֹהִים חַיִּים מְדַבֵּר מִתּוֹךְ־הָאֵשׁ כָּמֹנוּ וַיֶּחִי׃ 5.24 קְרַב אַתָּה וּשֲׁמָע אֵת כָּל־אֲשֶׁר יֹאמַר יְהוָה אֱלֹהֵינוּ וְאַתְּ תְּדַבֵּר אֵלֵינוּ אֵת כָּל־אֲשֶׁר יְדַבֵּר יְהוָה אֱלֹהֵינוּ אֵלֶיךָ וְשָׁמַעְנוּ וְעָשִׂינוּ׃
5.27
לֵךְ אֱמֹר לָהֶם שׁוּבוּ לָכֶם לְאָהֳלֵיכֶם׃ 5.28 וְאַתָּה פֹּה עֲמֹד עִמָּדִי וַאֲדַבְּרָה אֵלֶיךָ אֵת כָּל־הַמִּצְוָה וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תְּלַמְּדֵם וְעָשׂוּ בָאָרֶץ אֲשֶׁר אָנֹכִי נֹתֵן לָהֶם לְרִשְׁתָּהּ׃
6.1
וְהָיָה כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֶת לָךְ עָרִים גְּדֹלֹת וְטֹבֹת אֲשֶׁר לֹא־בָנִיתָ׃
6.1
וְזֹאת הַמִּצְוָה הַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵיכֶם לְלַמֵּד אֶתְכֶם לַעֲשׂוֹת בָּאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ׃ 6.2 כִּי־יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מָה הָעֵדֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵינוּ אֶתְכֶם׃ 6.2 לְמַעַן תִּירָא אֶת־יְהוָה אֱלֹהֶיךָ לִשְׁמֹר אֶת־כָּל־חֻקֹּתָיו וּמִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוֶּךָ אַתָּה וּבִנְךָ וּבֶן־בִּנְךָ כֹּל יְמֵי חַיֶּיךָ וּלְמַעַן יַאֲרִכֻן יָמֶיךָ׃
6.4
שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5 וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.6 וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃ 6.7 וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 6.8 וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ 6.9 וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃
8.5
וְיָדַעְתָּ עִם־לְבָבֶךָ כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת־בְּנוֹ יְהוָה אֱלֹהֶיךָ מְיַסְּרֶךָּ׃
10.12
וְעַתָּה יִשְׂרָאֵל מָה יְהוָה אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם־לְיִרְאָה אֶת־יְהוָה אֱלֹהֶיךָ לָלֶכֶת בְּכָל־דְּרָכָיו וּלְאַהֲבָה אֹתוֹ וְלַעֲבֹד אֶת־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃
12.5
כִּי אִם־אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם מִכָּל־שִׁבְטֵיכֶם לָשׂוּם אֶת־שְׁמוֹ שָׁם לְשִׁכְנוֹ תִדְרְשׁוּ וּבָאתָ שָׁמָּה׃
12.14
כִּי אִם־בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה בְּאַחַד שְׁבָטֶיךָ שָׁם תַּעֲלֶה עֹלֹתֶיךָ וְשָׁם תַּעֲשֶׂה כֹּל אֲשֶׁר אָנֹכִי מְצַוֶּךָּ׃ 12.15 רַק בְּכָל־אַוַּת נַפְשְׁךָ תִּזְבַּח וְאָכַלְתָּ בָשָׂר כְּבִרְכַּת יְהוָה אֱלֹהֶיךָ אֲשֶׁר נָתַן־לְךָ בְּכָל־שְׁעָרֶיךָ הַטָּמֵא וְהַטָּהוֹר יֹאכְלֶנּוּ כַּצְּבִי וְכָאַיָּל׃
13.1
אֵת כָּל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם אֹתוֹ תִשְׁמְרוּ לַעֲשׂוֹת לֹא־תֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ׃
13.1
כִּי הָרֹג תַּהַרְגֶנּוּ יָדְךָ תִּהְיֶה־בּוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה׃ 13.2 כִּי־יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת׃ 13.3 וּבָא הָאוֹת וְהַמּוֹפֵת אֲשֶׁר־דִּבֶּר אֵלֶיךָ לֵאמֹר נֵלְכָה אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתָּם וְנָעָבְדֵם׃ 13.4 לֹא תִשְׁמַע אֶל־דִּבְרֵי הַנָּבִיא הַהוּא אוֹ אֶל־חוֹלֵם הַחֲלוֹם הַהוּא כִּי מְנַסֶּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם לָדַעַת הֲיִשְׁכֶם אֹהֲבִים אֶת־יְהוָה אֱלֹהֵיכֶם בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ 13.5 אַחֲרֵי יְהוָה אֱלֹהֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ וְאֶת־מִצְוֺתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן׃
14.2
כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ וּבְךָ בָּחַר יְהוָה לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃
14.2
כָּל־עוֹף טָהוֹר תֹּאכֵלוּ׃
16.2
וְזָבַחְתָּ פֶּסַח לַיהוָה אֱלֹהֶיךָ צֹאן וּבָקָר בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה לְשַׁכֵּן שְׁמוֹ שָׁם׃
16.2
צֶדֶק צֶדֶק תִּרְדֹּף לְמַעַן תִּחְיֶה וְיָרַשְׁתָּ אֶת־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃
18.15
נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃
20.5
וְדִבְּרוּ הַשֹּׁטְרִים אֶל־הָעָם לֵאמֹר מִי־הָאִישׁ אֲשֶׁר בָּנָה בַיִת־חָדָשׁ וְלֹא חֲנָכוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יַחְנְכֶנּוּ׃ 20.6 וּמִי־הָאִישׁ אֲשֶׁר־נָטַע כֶּרֶם וְלֹא חִלְּלוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יְחַלְּלֶנּוּ׃ 20.7 וּמִי־הָאִישׁ אֲשֶׁר־אֵרַשׂ אִשָּׁה וְלֹא לְקָחָהּ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יִקָּחֶנָּה׃
23.24
מוֹצָא שְׂפָתֶיךָ תִּשְׁמֹר וְעָשִׂיתָ כַּאֲשֶׁר נָדַרְתָּ לַיהוָה אֱלֹהֶיךָ נְדָבָה אֲשֶׁר דִּבַּרְתָּ בְּפִיךָ׃
24.1
כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃
24.1
כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃
2
6.16
הַיּוֹם הַזֶּה יְהוָה אֱלֹהֶיךָ מְצַוְּךָ לַעֲשׂוֹת אֶת־הַחֻקִּים הָאֵלֶּה וְאֶת־הַמִּשְׁפָּטִים וְשָׁמַרְתָּ וְעָשִׂיתָ אוֹתָם בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 2
6.17
אֶת־יְהוָה הֶאֱמַרְתָּ הַיּוֹם לִהְיוֹת לְךָ לֵאלֹהִים וְלָלֶכֶת בִּדְרָכָיו וְלִשְׁמֹר חֻקָּיו וּמִצְוֺתָיו וּמִשְׁפָּטָיו וְלִשְׁמֹעַ בְּקֹלוֹ׃
29.18
וְהָיָה בְּשָׁמְעוֹ אֶת־דִּבְרֵי הָאָלָה הַזֹּאת וְהִתְבָּרֵךְ בִּלְבָבוֹ לֵאמֹר שָׁלוֹם יִהְיֶה־לִּי כִּי בִּשְׁרִרוּת לִבִּי אֵלֵךְ לְמַעַן סְפוֹת הָרָוָה אֶת־הַצְּמֵאָה׃
30.1
וְהָיָה כִי־יָבֹאוּ עָלֶיךָ כָּל־הַדְּבָרִים הָאֵלֶּה הַבְּרָכָה וְהַקְּלָלָה אֲשֶׁר נָתַתִּי לְפָנֶיךָ וַהֲשֵׁבֹתָ אֶל־לְבָבֶךָ בְּכָל־הַגּוֹיִם אֲשֶׁר הִדִּיחֲךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃
30.1
כִּי תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו הַכְּתוּבָה בְּסֵפֶר הַתּוֹרָה הַזֶּה כִּי תָשׁוּב אֶל־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 30.2 וְשַׁבְתָּ עַד־יְהוָה אֱלֹהֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר־אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 30.2 לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ בְּקֹלוֹ וּלְדָבְקָה־בוֹ כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ לָשֶׁבֶת עַל־הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֵת לָהֶם׃ 30.3 וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃ 30.4 אִם־יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם מִשָּׁם יְקַבֶּצְךָ יְהוָה אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ׃ 30.5 וֶהֱבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־יָרְשׁוּ אֲבֹתֶיךָ וִירִשְׁתָּהּ וְהֵיטִבְךָ וְהִרְבְּךָ מֵאֲבֹתֶיךָ׃ 30.6 וּמָל יְהוָה אֱלֹהֶיךָ אֶת־לְבָבְךָ וְאֶת־לְבַב זַרְעֶךָ לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ לְמַעַן חַיֶּיךָ׃ 30.7 וְנָתַן יְהוָה אֱלֹהֶיךָ אֵת כָּל־הָאָלוֹת הָאֵלֶּה עַל־אֹיְבֶיךָ וְעַל־שֹׂנְאֶיךָ אֲשֶׁר רְדָפוּךָ׃ 30.8 וְאַתָּה תָשׁוּב וְשָׁמַעְתָּ בְּקוֹל יְהוָה וְעָשִׂיתָ אֶת־כָּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃ 30.9 וְהוֹתִירְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל מַעֲשֵׂה יָדֶךָ בִּפְרִי בִטְנְךָ וּבִפְרִי בְהֶמְתְּךָ וּבִפְרִי אַדְמָתְךָ לְטוֹבָה כִּי יָשׁוּב יְהוָה לָשׂוּשׂ עָלֶיךָ לְטוֹב כַּאֲשֶׁר־שָׂשׂ עַל־אֲבֹתֶיךָ׃

30.12
לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃
30.13
וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃
30.14
כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃
31.9
וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית יְהוָה וְאֶל־כָּל־זִקְנֵי יִשְׂרָאֵל׃
31.11
בְּבוֹא כָל־יִשְׂרָאֵל לֵרָאוֹת אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר תִּקְרָא אֶת־הַתּוֹרָה הַזֹּאת נֶגֶד כָּל־יִשְׂרָאֵל בְּאָזְנֵיהֶם׃ 31.12 הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃
32.7
זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דּוֹר־וָדוֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךְ׃ 32.8 בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ 32.9 כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃
33.2
וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת אֵשׁ דָּת לָמוֹ׃
33.2
וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד׃
34.4
וַיֹּאמֶר יְהוָה אֵלָיו זֹאת הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לֵאמֹר לְזַרְעֲךָ אֶתְּנֶנָּה הֶרְאִיתִיךָ בְעֵינֶיךָ וְשָׁמָּה לֹא תַעֲבֹר׃ 34.11 לְכָל־הָאֹתוֹת וְהַמּוֹפְתִים אֲשֶׁר שְׁלָחוֹ יְהוָה לַעֲשׂוֹת בְּאֶרֶץ מִצְרָיִם לְפַרְעֹה וּלְכָל־עֲבָדָיו וּלְכָל־אַרְצוֹ׃ 34.12 וּלְכֹל הַיָּד הַחֲזָקָה וּלְכֹל הַמּוֹרָא הַגָּדוֹל אֲשֶׁר עָשָׂה מֹשֶׁה לְעֵינֵי כָּל־יִשְׂרָאֵל׃'' None
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4.19 and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven.
4.24
For the LORD thy God is a devouring fire, a jealous God.
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: .
5.20
And it came to pass, when ye heard the voice out of the midst of the darkness, while the mountain did burn with fire, that ye came near unto me, even all the heads of your tribes, and your elders; 5.21 and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth. 5.22 Now therefore why should we die? for this great fire will consume us; if we hear the voice of the LORD our God any more, then we shall die. 5.23 For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived? 5.24 Go thou near, and hear all that the LORD our God may say; and thou shalt speak unto us all that the LORD our God may speak unto thee; and we will hear it and do it.’
5.27
Go say to them: Return ye to your tents. 5.28 But as for thee, stand thou here by Me, and I will speak unto thee all the commandment, and the statutes, and the ordices, which thou shalt teach them, that they may do them in the land which I give them to possess it.’
6.1
Now this is the commandment, the statutes, and the ordices, which the LORD your God commanded to teach you, that ye might do them in the land whither ye go over to possess it— 6.2 that thou mightest fear the LORD thy God, to keep all His statutes and His commandments, which I command thee, thou, and thy son, and thy son’s son, all the days of thy life; and that thy days may be prolonged.
6.4
HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 6.5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6.6 And these words, which I command thee this day, shall be upon thy heart; 6.7 and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 6.8 And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. 6.9 And thou shalt write them upon the door-posts of thy house, and upon thy gates.
8.5
And thou shalt consider in thy heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee.
8.10
And thou shalt eat and be satisfied, and bless the LORD thy God for the good land which He hath given thee.
10.12
And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all His ways, and to love Him, and to serve the LORD thy God with all thy heart and with all thy soul;
12.5
But unto the place which the LORD your God shall choose out of all your tribes to put His name there, even unto His habitation shall ye seek, and thither thou shalt come;
12.14
but in the place which the LORD shall choose in one of thy tribes, there thou shalt offer thy burnt-offerings, and there thou shalt do all that I command thee. 12.15 Notwithstanding thou mayest kill and eat flesh within all thy gates, after all the desire of thy soul, according to the blessing of the LORD thy God which He hath given thee; the unclean and the clean may eat thereof, as of the gazelle, and as of the hart.
13.1
All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it. 13.2 If there arise in the midst of thee a prophet, or a dreamer of dreams—and he give thee a sign or a wonder, 13.3 and the sign or the wonder come to pass, whereof he spoke unto thee—saying: ‘Let us go after other gods, which thou hast not known, and let us serve them’; 13.4 thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams; for the LORD your God putteth you to proof, to know whether ye do love the LORD your God with all your heart and with all your soul. 13.5 After the LORD your God shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave.
14.2
For thou art a holy people unto the LORD thy God, and the LORD hath chosen thee to be His own treasure out of all peoples that are upon the face of the earth.
16.2
And thou shalt sacrifice the passover-offering unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to cause His name to dwell there.
18.15
A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;
20.5
And the officers shall speak unto the people, saying: ‘What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. 20.6 And what man is there that hath planted a vineyard, and hath not used the fruit thereof? let him go and return unto his house, lest he die in the battle, and another man use the fruit thereof. 20.7 And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her.’
20.10
When thou drawest nigh unto a city to fight against it, then proclaim peace unto it.
23.24
That which is gone out of thy lips thou shalt observe and do; according as thou hast vowed freely unto the LORD thy God, even that which thou hast promised with thy mouth.
24.1
When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house,
2
6.16
This day the LORD thy God commandeth thee to do these statutes and ordices; thou shalt therefore observe and do them with all thy heart, and with all thy soul. 2
6.17
Thou hast avouched the LORD this day to be thy God, and that thou wouldest walk in His ways, and keep His statutes, and His commandments, and His ordices, and hearken unto His voice.
27.20
Cursed be he that lieth with his father’s wife; because he hath uncovered his father’s skirt. And all the people shall say: Amen. .
29.18
and it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying: ‘I shall have peace, though I walk in the stubbornness of my heart—that the watered be swept away with the dry’;
29.20
and the LORD shall separate him unto evil out of all the tribes of Israel, according to all the curses of the covet that is written in this book of the law.
30.1
And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself among all the nations, whither the LORD thy God hath driven thee, 30.2 and shalt return unto the LORD thy God, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul; 30.3 that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee. 30.4 If any of thine that are dispersed be in the uttermost parts of heaven, from thence will the LORD thy God gather thee, and from thence will He fetch thee. 30.5 And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and He will do thee good, and multiply thee above thy fathers. . 30.6 And the LORD thy God will circumcise thy heart, and the heart of thy seed, to love the LORD thy God with all thy heart, and with all thy soul, that thou mayest live. 30.7 And the LORD thy God will put all these curses upon thine enemies, and on them that hate thee, that persecuted thee. 30.8 And thou shalt return and hearken to the voice of the LORD, and do all His commandments which I command thee this day. 30.9 And the LORD thy God will make thee over-abundant in all the work of thy hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good; for the LORD will again rejoice over thee for good, as He rejoiced over thy fathers;
30.10
if thou shalt hearken to the voice of the LORD thy God, to keep His commandments and His statutes which are written in this book of the law; if thou turn unto the LORD thy God with all thy heart, and with all thy soul.

30.12
It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’
30.13
Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’
30.14
But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.
31.9
And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel.
31.11
when all Israel is come to appear before the LORD thy God in the place which He shall choose, thou shalt read this law before all Israel in their hearing. 31.12 Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law;
32.7
Remember the days of old, Consider the years of many generations; Ask thy father, and he will declare unto thee, Thine elders, and they will tell thee. 32.8 When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel. 32.9 For the portion of the LORD is His people, Jacob the lot of His inheritance. 32.10 He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye.
33.2
And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them.
34.4
And the LORD said unto him: ‘This is the land which I swore unto Abraham, unto Isaac, and unto Jacob, saying: I will give it unto thy seed; I have caused thee to see it with thine eyes, but thou shalt not go over thither.’
34.10
And there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face; 34.11 in all the signs and the wonders, which the LORD sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land; 34.12 and in all the mighty hand, and in all the great terror, which Moses wrought in the sight of all Israel.' ' None
3. Hebrew Bible, Exodus, 2.3-2.4, 2.6, 2.11-2.12, 3.2-3.3, 3.6, 3.8, 3.14-3.15, 7.1, 7.11, 9.11, 12.1, 13.2, 13.9-13.16, 14.19, 14.31, 15.1-15.2, 15.17-15.21, 19.1-19.12, 19.15, 19.20-19.21, 19.23-19.24, 20.2, 20.15, 20.17-20.18, 20.21, 21.6, 21.12, 21.16, 21.18, 21.23-21.26, 22.16, 23.20, 24.3-24.18, 31.2-31.3, 32.16, 33.2, 33.11-33.23, 34.1, 34.6-34.7, 34.11, 34.27, 34.29-34.35, 35.4, 35.29 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Akiva, R., interprets Song of Songs in terms of Israel and the nations • Allegory, Allegorical interpretation • Allegory, Allegorical interpretation, Aristobulus • Allegory, Allegorical interpretation, Philo • Angels, Angelus Interpres interpreting angel • Authority, Interpretive Strategies • Bavli interpretation of Mishnah Sanhedrin, opposing individual justice • Benjaminite affair of the concubine, Josephus’ interpretation of • Deuteronomy, synchronic interpretation of • Egypt, literal interpretation of • Exegesis, exegetical, interpretation of Scripture • Exegesis, exegetical, interpretation of Scripture, Jesus’ command of scriptural exegesis • Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation • Hermeneutics/Hermeneutical—see also, Interpretation • Inner-biblical interpretation • Interpretation • Interpreter of the Torah, as messianic function, Jesus as • Moses, Philo’s Interpretation of • On the Contemplative Life, allegorical interpretation of choirs by Red sea • Paul, apostle, interpretation of • Paul, the apostle, interpretation of Israel • Philo and allegorical interpretation, on narrative and law • Philo of Alexandria, on scriptural interpretations • Scriptural Interpretation • Septuagint, Pentateuch, Legal Interpretation • Sermon of the Mount, Interpretation of the • Sodom, allegorical interpretation of • Song of Songs, allegorical interpretation of • Spirit, effects of, interpret dreams/scripture • Spirit, effects of,, interpretation of scripture • Taylor, J. E., interpretation of Exodus • allegorical interpretation • allegorical interpretation, stoic allegoresis of theological myths • allēgoria, interpretation • angelus interpres, of the Lord • banim, rabbinic interpretation of • biblical interpretation, Christian ‘Proof from Prophecy’ • biblical interpretation, Jewish context • biblical interpretation, pesher interpretation • biblical interpretation, types • current, interpretation • dispute between Abraham and Lot, allegorical interpretation of • ethical interpretation, as part of a literal interpretation • ethical interpretation, sections lacking • hermeneutics, methods of interpretation • implicit/explicit interpretation • interpretation of dreams • interpretation, Christian • interpretation, Deuteronomic • interpretation, Hellenistic Jewish • interpretation, biblical • interpretation, inner-biblical • interpretation, polemical • interpretation, pre-rabbinic • interpretation, rabbinic • interpretation, targumic • literal interpretation • literal interpretation, ethical interpretation as part of • literal interpretation, narrative retelling as • metaphorical interpretation • meturgeman (“interpreter”), • migrations of Abraham, allegorical interpretation of • non-literal interpretation, liturgical-spiritualization • praxeis, interpretive challenges • sacrifice of Isaac, ethical interpretation of • scripture allegorical interpretation, literal interpretation • scriptures, interpretation of, as basis for pistis • setting, interpretive • sukkah, definite article interpreted as excluding women • symbolic interpretation • symbolic interpretation, of ark • symbolic interpretation, of paradise • text-interpretive, transmission of • the three visitors, allegorical interpretation of • the three visitors, literal and ethical interpretations of

 Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 108, 170, 171, 224; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 83; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 128, 132; Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 65; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 203; Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 65; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 3, 36, 112, 220, 223, 237, 264, 268, 271, 295, 322, 323, 403; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 148; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 2, 6, 9, 10, 16, 18, 19, 21, 22, 23, 24, 31, 40, 41, 52, 63, 74, 81, 82, 88, 101, 122, 125, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 198, 199, 218, 219, 220, 222, 225, 226, 230, 231, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 259, 260, 263, 264, 265, 266, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 287, 288, 289, 292, 293, 294, 295, 296, 297, 298, 299, 301, 302, 303, 304, 305, 306, 307, 308, 309, 311; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 138, 139; Esler (2000), The Early Christian World, 663, 670; Feldman (2006), Judaism and Hellenism Reconsidered, 639; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 136, 139, 159; Flatto (2021), The Crown and the Courts, 146; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 188, 436, 459, 477, 478, 480, 481, 482, 483, 484, 485, 486, 487, 489, 490, 497, 498; Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 148, 149, 150, 154; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 261; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 12, 52, 179; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 128, 135; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 196; Hayes (2022), The Literature of the Sages: A Re-Visioning, 466; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 109, 111, 126, 333; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 24; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 84, 85, 86, 94, 95, 96, 98, 107, 108, 109; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 124; Levison (2009), Filled with the Spirit, 51; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 32, 57; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 164, 213; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 20, 21, 37, 81, 138; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 138; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 97; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 213; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 172, 216, 218; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 48, 49, 114, 122; Stuckenbruck (2007), 1 Enoch 91-108, 707; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 15, 21, 27, 28, 101, 104

sup>
2.3 וְלֹא־יָכְלָה עוֹד הַצְּפִינוֹ וַתִּקַּח־לוֹ תֵּבַת גֹּמֶא וַתַּחְמְרָה בַחֵמָר וּבַזָּפֶת וַתָּשֶׂם בָּהּ אֶת־הַיֶּלֶד וַתָּשֶׂם בַּסּוּף עַל־שְׂפַת הַיְאֹר׃ 2.4 וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק לְדֵעָה מַה־יֵּעָשֶׂה לוֹ׃
2.6
וַתִּפְתַּח וַתִּרְאֵהוּ אֶת־הַיֶּלֶד וְהִנֵּה־נַעַר בֹּכֶה וַתַּחְמֹל עָלָיו וַתֹּאמֶר מִיַּלְדֵי הָעִבְרִים זֶה׃
2.11
וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל־אֶחָיו וַיַּרְא בְּסִבְלֹתָם וַיַּרְא אִישׁ מִצְרִי מַכֶּה אִישׁ־עִבְרִי מֵאֶחָיו׃ 2.12 וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ וַיַּךְ אֶת־הַמִּצְרִי וַיִּטְמְנֵהוּ בַּחוֹל׃
3.2
וְשָׁלַחְתִּי אֶת־יָדִי וְהִכֵּיתִי אֶת־מִצְרַיִם בְּכֹל נִפְלְאֹתַי אֲשֶׁר אֶעֱשֶׂה בְּקִרְבּוֹ וְאַחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם׃
3.2
וַיֵּרָא מַלְאַךְ יְהֹוָה אֵלָיו בְּלַבַּת־אֵשׁ מִתּוֹךְ הַסְּנֶה וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל׃ 3.3 וַיֹּאמֶר מֹשֶׁה אָסֻרָה־נָּא וְאֶרְאֶה אֶת־הַמַּרְאֶה הַגָּדֹל הַזֶּה מַדּוּעַ לֹא־יִבְעַר הַסְּנֶה׃
3.6
וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים׃
3.8
וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃
3.14
וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 3.15 וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר׃
7.1
וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־פַּרְעֹה וַיַּעַשׂוּ כֵן כַּאֲשֶׁר צִוָּה יְהוָה וַיַּשְׁלֵךְ אַהֲרֹן אֶת־מַטֵּהוּ לִפְנֵי פַרְעֹה וְלִפְנֵי עֲבָדָיו וַיְהִי לְתַנִּין׃
7.1
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה וְאַהֲרֹן אָחִיךָ יִהְיֶה נְבִיאֶךָ׃

7.11
וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃
9.11
וְלֹא־יָכְלוּ הַחַרְטֻמִּים לַעֲמֹד לִפְנֵי מֹשֶׁה מִפְּנֵי הַשְּׁחִין כִּי־הָיָה הַשְּׁחִין בַּחֲרְטֻמִּם וּבְכָל־מִצְרָיִם׃
12.1
וְלֹא־תוֹתִירוּ מִמֶּנּוּ עַד־בֹּקֶר וְהַנֹּתָר מִמֶּנּוּ עַד־בֹּקֶר בָּאֵשׁ תִּשְׂרֹפוּ׃
12.1
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר׃
1
3.2
וַיִּסְעוּ מִסֻּכֹּת וַיַּחֲנוּ בְאֵתָם בִּקְצֵה הַמִּדְבָּר׃
1
3.2
קַדֶּשׁ־לִי כָל־בְּכוֹר פֶּטֶר כָּל־רֶחֶם בִּבְנֵי יִשְׂרָאֵל בָּאָדָם וּבַבְּהֵמָה לִי הוּא׃
13.9
וְהָיָה לְךָ לְאוֹת עַל־יָדְךָ וּלְזִכָּרוֹן בֵּין עֵינֶיךָ לְמַעַן תִּהְיֶה תּוֹרַת יְהוָה בְּפִיךָ כִּי בְּיָד חֲזָקָה הוֹצִאֲךָ יְהֹוָה מִמִּצְרָיִם׃' '13.11 וְהָיָה כִּי־יְבִאֲךָ יְהוָה אֶל־אֶרֶץ הַכְּנַעֲנִי כַּאֲשֶׁר נִשְׁבַּע לְךָ וְלַאֲבֹתֶיךָ וּנְתָנָהּ לָךְ׃ 13.12 וְהַעֲבַרְתָּ כָל־פֶּטֶר־רֶחֶם לַיהֹוָה וְכָל־פֶּטֶר שֶׁגֶר בְּהֵמָה אֲשֶׁר יִהְיֶה לְךָ הַזְּכָרִים לַיהוָה׃ 13.13 וְכָל־פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה וְאִם־לֹא תִפְדֶּה וַעֲרַפְתּוֹ וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה׃ 1
3.14
וְהָיָה כִּי־יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מַה־זֹּאת וְאָמַרְתָּ אֵלָיו בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרַיִם מִבֵּית עֲבָדִים׃ 13.15 וַיְהִי כִּי־הִקְשָׁה פַרְעֹה לְשַׁלְּחֵנוּ וַיַּהֲרֹג יְהֹוָה כָּל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר אָדָם וְעַד־בְּכוֹר בְּהֵמָה עַל־כֵּן אֲנִי זֹבֵחַ לַיהוָה כָּל־פֶּטֶר רֶחֶם הַזְּכָרִים וְכָל־בְּכוֹר בָּנַי אֶפְדֶּה׃ 13.16 וְהָיָה לְאוֹת עַל־יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרָיִם׃
14.19
וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם׃
14.31
וַיַּרְא יִשְׂרָאֵל אֶת־הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְהוָה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת־יְהוָה וַיַּאֲמִינוּ בַּיהוָה וּבְמֹשֶׁה עַבְדּוֹ׃
15.1
אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃
15.1
נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃ 15.2 וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃ 15.2 עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃

15.17
תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃
15.18
יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃
15.19
כִּי בָא סוּס פַּרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו בַּיָּם וַיָּשֶׁב יְהוָה עֲלֵהֶם אֶת־מֵי הַיָּם וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם׃ 15.21 וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃
19.1
בַּחֹדֶשׁ הַשְּׁלִישִׁי לְצֵאת בְּנֵי־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם בַּיּוֹם הַזֶּה בָּאוּ מִדְבַּר סִינָי׃
19.1
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵךְ אֶל־הָעָם וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר וְכִבְּסוּ שִׂמְלֹתָם׃ 19.3 וּמֹשֶׁה עָלָה אֶל־הָאֱלֹהִים וַיִּקְרָא אֵלָיו יְהוָה מִן־הָהָר לֵאמֹר כֹּה תֹאמַר לְבֵית יַעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל׃ 19.4 אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל־כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי׃ 19.5 וְעַתָּה אִם־שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת־בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל־הָעַמִּים כִּי־לִי כָּל־הָאָרֶץ׃ 19.6 וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃ 19.7 וַיָּבֹא מֹשֶׁה וַיִּקְרָא לְזִקְנֵי הָעָם וַיָּשֶׂם לִפְנֵיהֶם אֵת כָּל־הַדְּבָרִים הָאֵלֶּה אֲשֶׁר צִוָּהוּ יְהוָה׃ 19.8 וַיַּעֲנוּ כָל־הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וַיָּשֶׁב מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃ 19.9 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם־בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃
1
9.11
וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי בַּיּוֹם הַשְּׁלִישִׁי יֵרֵד יְהוָה לְעֵינֵי כָל־הָעָם עַל־הַר סִינָי׃
19.12
וְהִגְבַּלְתָּ אֶת־הָעָם סָבִיב לֵאמֹר הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ כָּל־הַנֹּגֵעַ בָּהָר מוֹת יוּמָת׃

19.15
וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ 19.21 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רֵד הָעֵד בָּעָם פֶּן־יֶהֶרְסוּ אֶל־יְהוָה לִרְאוֹת וְנָפַל מִמֶּנּוּ רָב׃
19.23
וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה לֹא־יוּכַל הָעָם לַעֲלֹת אֶל־הַר סִינָי כִּי־אַתָּה הַעֵדֹתָה בָּנוּ לֵאמֹר הַגְבֵּל אֶת־הָהָר וְקִדַּשְׁתּוֹ׃ 19.24 וַיֹּאמֶר אֵלָיו יְהוָה לֶךְ־רֵד וְעָלִיתָ אַתָּה וְאַהֲרֹן עִמָּךְ וְהַכֹּהֲנִים וְהָעָם אַל־יֶהֶרְסוּ לַעֲלֹת אֶל־יְהוָה פֶּן־יִפְרָץ־בָּם׃
20.2
אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃
20.2
לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃
20.15
וְכָל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק׃
20.17
וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃ 20.18 וַיַּעֲמֹד הָעָם מֵרָחֹק וּמֹשֶׁה נִגַּשׁ אֶל־הָעֲרָפֶל אֲשֶׁר־שָׁם הָאֱלֹהִים׃

20.21
מִזְבַּח אֲדָמָה תַּעֲשֶׂה־לִּי וְזָבַחְתָּ עָלָיו אֶת־עֹלֹתֶיךָ וְאֶת־שְׁלָמֶיךָ אֶת־צֹאנְךָ וְאֶת־בְּקָרֶךָ בְּכָל־הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת־שְׁמִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ׃
21.6
וְהִגִּישׁוֹ אֲדֹנָיו אֶל־הָאֱלֹהִים וְהִגִּישׁוֹ אֶל־הַדֶּלֶת אוֹ אֶל־הַמְּזוּזָה וְרָצַע אֲדֹנָיו אֶת־אָזְנוֹ בַּמַּרְצֵעַ וַעֲבָדוֹ לְעֹלָם׃
21.12
מַכֵּה אִישׁ וָמֵת מוֹת יוּמָת׃
21.16
וְגֹנֵב אִישׁ וּמְכָרוֹ וְנִמְצָא בְיָדוֹ מוֹת יוּמָת׃
21.23
וְאִם־אָסוֹן יִהְיֶה וְנָתַתָּה נֶפֶשׁ תַּחַת נָפֶשׁ׃ 21.24 עַיִן תַּחַת עַיִן שֵׁן תַּחַת שֵׁן יָד תַּחַת יָד רֶגֶל תַּחַת רָגֶל׃ 21.25 כְּוִיָּה תַּחַת כְּוִיָּה פֶּצַע תַּחַת פָּצַע חַבּוּרָה תַּחַת חַבּוּרָה׃ 21.26 וְכִי־יַכֶּה אִישׁ אֶת־עֵין עַבְדּוֹ אוֹ־אֶת־עֵין אֲמָתוֹ וְשִׁחֲתָהּ לַחָפְשִׁי יְשַׁלְּחֶנּוּ תַּחַת עֵינוֹ׃
22.16
אִם־מָאֵן יְמָאֵן אָבִיהָ לְתִתָּהּ לוֹ כֶּסֶף יִשְׁקֹל כְּמֹהַר הַבְּתוּלֹת׃
24.3
וַיָּבֹא מֹשֶׁה וַיְסַפֵּר לָעָם אֵת כָּל־דִּבְרֵי יְהוָה וְאֵת כָּל־הַמִּשְׁפָּטִים וַיַּעַן כָּל־הָעָם קוֹל אֶחָד וַיֹּאמְרוּ כָּל־הַדְּבָרִים אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה׃ 24.4 וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃ 24.5 וַיִּשְׁלַח אֶת־נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַיהוָה פָּרִים׃ 24.6 וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל־הַמִּזְבֵּחַ׃ 24.7 וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃ 24.8 וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵלֶּה׃ 24.9 וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל׃ 24.11 וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת־הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ׃ 24.12 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲלֵה אֵלַי הָהָרָה וֶהְיֵה־שָׁם וְאֶתְּנָה לְךָ אֶת־לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה אֲשֶׁר כָּתַבְתִּי לְהוֹרֹתָם׃ 24.13 וַיָּקָם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל־הַר הָאֱלֹהִים׃ 24.14 וְאֶל־הַזְּקֵנִים אָמַר שְׁבוּ־לָנוּ בָזֶה עַד אֲשֶׁר־נָשׁוּב אֲלֵיכֶם וְהִנֵּה אַהֲרֹן וְחוּר עִמָּכֶם מִי־בַעַל דְּבָרִים יִגַּשׁ אֲלֵהֶם׃ 24.15 וַיַּעַל מֹשֶׁה אֶל־הָהָר וַיְכַס הֶעָנָן אֶת־הָהָר׃ 24.16 וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃ 24.17 וּמַרְאֵה כְּבוֹד יְהוָה כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר לְעֵינֵי בְּנֵי יִשְׂרָאֵל׃ 24.18 וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן וַיַּעַל אֶל־הָהָר וַיְהִי מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה׃
31.2
רְאֵה קָרָאתִי בְשֵׁם בְּצַלְאֵל בֶּן־אוּרִי בֶן־חוּר לְמַטֵּה יְהוּדָה׃ 31.3 וָאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת וּבְכָל־מְלָאכָה׃
32.16
וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא חָרוּת עַל־הַלֻּחֹת׃ 3
3.2
וְשָׁלַחְתִּי לְפָנֶיךָ מַלְאָךְ וְגֵרַשְׁתִּי אֶת־הַכְּנַעֲנִי הָאֱמֹרִי וְהַחִתִּי וְהַפְּרִזִּי הַחִוִּי וְהַיְבוּסִי׃ 3
3.2
וַיֹּאמֶר לֹא תוּכַל לִרְאֹת אֶת־פָּנָי כִּי לֹא־יִרְאַנִי הָאָדָם וָחָי׃
33.11
וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃ 33.12 וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה רְאֵה אַתָּה אֹמֵר אֵלַי הַעַל אֶת־הָעָם הַזֶּה וְאַתָּה לֹא הוֹדַעְתַּנִי אֵת אֲשֶׁר־תִּשְׁלַח עִמִּי וְאַתָּה אָמַרְתָּ יְדַעְתִּיךָ בְשֵׁם וְגַם־מָצָאתָ חֵן בְּעֵינָי׃ 33.13 וְעַתָּה אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ הוֹדִעֵנִי נָא אֶת־דְּרָכֶךָ וְאֵדָעֲךָ לְמַעַן אֶמְצָא־חֵן בְּעֵינֶיךָ וּרְאֵה כִּי עַמְּךָ הַגּוֹי הַזֶּה׃ 3
3.14
וַיֹּאמַר פָּנַי יֵלֵכוּ וַהֲנִחֹתִי לָךְ׃ 33.15 וַיֹּאמֶר אֵלָיו אִם־אֵין פָּנֶיךָ הֹלְכִים אַל־תַּעֲלֵנוּ מִזֶּה׃ 33.16 וּבַמֶּה יִוָּדַע אֵפוֹא כִּי־מָצָאתִי חֵן בְּעֵינֶיךָ אֲנִי וְעַמֶּךָ הֲלוֹא בְּלֶכְתְּךָ עִמָּנוּ וְנִפְלֵינוּ אֲנִי וְעַמְּךָ מִכָּל־הָעָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 33.17 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה גַּם אֶת־הַדָּבָר הַזֶּה אֲשֶׁר דִּבַּרְתָּ אֶעֱשֶׂה כִּי־מָצָאתָ חֵן בְּעֵינַי וָאֵדָעֲךָ בְּשֵׁם׃ 33.18 וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃ 33.19 וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃ 3
3.21
וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃ 3
3.22
וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃ 3
3.23
וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃
34.1
וַיֹּאמֶר הִנֵּה אָנֹכִי כֹּרֵת בְּרִית נֶגֶד כָּל־עַמְּךָ אֶעֱשֶׂה נִפְלָאֹת אֲשֶׁר לֹא־נִבְרְאוּ בְכָל־הָאָרֶץ וּבְכָל־הַגּוֹיִם וְרָאָה כָל־הָעָם אֲשֶׁר־אַתָּה בְקִרְבּוֹ אֶת־מַעֲשֵׂה יְהוָה כִּי־נוֹרָא הוּא אֲשֶׁר אֲנִי עֹשֶׂה עִמָּךְ׃
34.1
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה פְּסָל־לְךָ שְׁנֵי־לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וְכָתַבְתִּי עַל־הַלֻּחֹת אֶת־הַדְּבָרִים אֲשֶׁר הָיוּ עַל־הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּרְתָּ׃
34.6
וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת 34.7 נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃

34.11
שְׁמָר־לְךָ אֵת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם הִנְנִי גֹרֵשׁ מִפָּנֶיךָ אֶת־הָאֱמֹרִי וְהַכְּנַעֲנִי וְהַחִתִּי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃
34.27
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתָב־לְךָ אֶת־הַדְּבָרִים הָאֵלֶּה כִּי עַל־פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת־יִשְׂרָאֵל׃
34.29
וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ׃ 34.31 וַיִּקְרָא אֲלֵהֶם מֹשֶׁה וַיָּשֻׁבוּ אֵלָיו אַהֲרֹן וְכָל־הַנְּשִׂאִים בָּעֵדָה וַיְדַבֵּר מֹשֶׁה אֲלֵהֶם׃ 34.32 וְאַחֲרֵי־כֵן נִגְּשׁוּ כָּל־בְּנֵי יִשְׂרָאֵל וַיְצַוֵּם אֵת כָּל־אֲשֶׁר דִּבֶּר יְהוָה אִתּוֹ בְּהַר סִינָי׃ 34.33 וַיְכַל מֹשֶׁה מִדַּבֵּר אִתָּם וַיִּתֵּן עַל־פָּנָיו מַסְוֶה׃ 34.34 וּבְבֹא מֹשֶׁה לִפְנֵי יְהוָה לְדַבֵּר אִתּוֹ יָסִיר אֶת־הַמַּסְוֶה עַד־צֵאתוֹ וְיָצָא וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יְצֻוֶּה׃ 34.35 וְרָאוּ בְנֵי־יִשְׂרָאֵל אֶת־פְּנֵי מֹשֶׁה כִּי קָרַן עוֹר פְּנֵי מֹשֶׁה וְהֵשִׁיב מֹשֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּוֹ׃
35.4
וַיֹּאמֶר מֹשֶׁה אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל לֵאמֹר זֶה הַדָּבָר אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר׃
35.29
כָּל־אִישׁ וְאִשָּׁה אֲשֶׁר נָדַב לִבָּם אֹתָם לְהָבִיא לְכָל־הַמְּלָאכָה אֲשֶׁר צִוָּה יְהוָה לַעֲשׂוֹת בְּיַד־מֹשֶׁה הֵבִיאוּ בְנֵי־יִשְׂרָאֵל נְדָבָה לַיהוָה׃'' None
sup>
2.3 And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch; and she put the child therein, and laid it in the flags by the river’s brink. 2.4 And his sister stood afar off, to know what would be done to him.
2.6
And she opened it, and saw it, even the child; and behold a boy that wept. And she had compassion on him, and said: ‘This is one of the Hebrews’children.’
2.11
And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens; and he saw an Egyptian smiting a Hebrew, one of his brethren. 2.12 And he looked this way and that way, and when he saw that there was no man, he smote the Egyptian, and hid him in the sand.
3.2
And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed. 3.3 And Moses said: ‘I will turn aside now, and see this great sight, why the bush is not burnt.’
3.6
Moreover He said: ‘I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face; for he was afraid to look upon God.
3.8
and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.
3.14
And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’ 3.15 And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations.
7.1
And the LORD said unto Moses: ‘See, I have set thee in God’s stead to Pharaoh; and Aaron thy brother shall be thy prophet.

7.11
Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts.
9.11
And the magicians could not stand before Moses because of the boils; for the boils were upon the magicians, and upon all the Egyptians.
12.1
And the LORD spoke unto Moses and Aaron in the land of Egypt, saying:
1
3.2
’Sanctify unto Me all the first-born, whatsoever opens the womb among the children of Israel, both of man and of beast, it is Mine.’
13.9
And it shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes, that the law of the LORD may be in thy mouth; for with a strong hand hath the LORD brought thee out of Egypt. 13.10 Thou shalt therefore keep this ordice in its season from year to year. 13.11 And it shall be when the LORD shall bring thee into the land of the Canaanite, as He swore unto thee and to thy fathers, and shall give it thee, 13.12 that thou shalt set apart unto the LORD all that openeth the womb; every firstling that is a male, which thou hast coming of a beast, shall be the LORD’s. 13.13 And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck; and all the first-born of man among thy sons shalt thou redeem. 1
3.14
And it shall be when thy son asketh thee in time to come, saying: What is this? that thou shalt say unto him: By strength of hand the LORD brought us out from Egypt, from the house of bondage; 13.15 and it came to pass, when Pharaoh would hardly let us go that the LORD slew all the firstborn in the land of Egypt, both the first-born of man, and the first-born of beast; therefore I sacrifice to the LORD all that openeth the womb, being males; but all the first-born of my sons I redeem. 13.16 And it shall be for a sign upon thy hand, and for frontlets between your eyes; for by strength of hand the LORD brought us forth out of Egypt.’
14.19
And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them;
14.31
And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses.
15.1
Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea. 15.2 The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him.

15.17
Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.
15.18
The LORD shall reign for ever and ever.
15.19
For the horses of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought back the waters of the sea upon them; but the children of Israel walked on dry land in the midst of the sea. 15.20 And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. 15.21 And Miriam sang unto them: Sing ye to the LORD, for He is highly exalted: The horse and his rider hath He thrown into the sea.
19.1
In the third month after the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. 19.3 And Moses went up unto God, and the LORD called unto him out of the mountain, saying: ‘Thus shalt thou say to the house of Jacob, and tell the children of Israel: 19.4 Ye have seen what I did unto the Egyptians, and how I bore you on eagles’wings, and brought you unto Myself. 19.5 Now therefore, if ye will hearken unto My voice indeed, and keep My covet, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine; 19.6 and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’ 19.7 And Moses came and called for the elders of the people, and set before them all these words which the LORD commanded him. 19.8 And all the people answered together, and said: ‘All that the LORD hath spoken we will do.’ And Moses reported the words of the people unto the LORD. 19.9 And the LORD said unto Moses: ‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever.’ And Moses told the words of the people unto the LORD.
19.10
And the LORD said unto Moses: ‘Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments,
1
9.11
and be ready against the third day; for the third day the LORD will come down in the sight of all the people upon mount Sinai.
19.12
And thou shalt set bounds unto the people round about, saying: Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death;

19.15
And he said unto the people: ‘Be ready against the third day; come not near a woman.’
19.20
And the LORD came down upon mount Sinai, to the top of the mount; and the LORD called Moses to the top of the mount; and Moses went up. 19.21 And the LORD said unto Moses: ‘Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish.
19.23
And Moses said unto the LORD: ‘The people cannot come up to mount Sinai; for thou didst charge us, saying: Set bounds about the mount, and sanctify it.’ 19.24 And the LORD said unto him: ‘Go, get thee down, and thou shalt come up, thou, and Aaron with thee; but let not the priests and the people break through to come up unto the LORD, lest He break forth upon them.’
20.2
I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.
20.15
And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off.
20.17
And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’ 20.18 And the people stood afar off; but Moses drew near unto the thick darkness where God was.

20.21
An altar of earth thou shalt make unto Me, and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings, thy sheep, and thine oxen; in every place where I cause My name to be mentioned I will come unto thee and bless thee.
21.6
then his master shall bring him unto God, and shall bring him to the door, or unto the door-post; and his master shall bore his ear through with an awl; and he shall serve him for ever.
21.12
He that smiteth a man, so that he dieth, shall surely be put to death.
21.16
And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.
21.23
But if any harm follow, then thou shalt give life for life, 21.24 eye for eye, tooth for tooth, hand for hand, foot for foot, 21.25 burning for burning, wound for wound, stripe for stripe. 21.26 And if a man smite the eye of his bondman, or the eye of his bondwoman, and destroy it, he shall let him go free for his eye’s sake.
22.16
If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins.
2
3.20
Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared.
24.3
And Moses came and told the people all the words of the LORD, and all the ordices; and all the people answered with one voice, and said: ‘All the words which the Lord hath spoken will we do.’ 24.4 And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel. 24.5 And he sent the young men of the children of Israel, who offered burnt-offerings, and sacrificed peace-offerings of oxen unto the LORD. 24.6 And Moses took half of the blood, and put it in basins; and half of the blood he dashed against the altar. 24.7 And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’ 24.8 And Moses took the blood, and sprinkled it on the people, and said: ‘Behold the blood of the covet, which the LORD hath made with you in agreement with all these words.’ 24.9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; 24.10 and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness. 24.11 And upon the nobles of the children of Israel He laid not His hand; and they beheld God, and did eat and drink. 24.12 And the LORD said unto Moses: ‘Come up to Me into the mount and be there; and I will give thee the tables of stone, and the law and the commandment, which I have written, that thou mayest teach them.’ 24.13 And Moses rose up, and Joshua his minister; and Moses went up into the mount of God. 24.14 And unto the elders he said: ‘Tarry ye here for us, until we come back unto you; and, behold, Aaron and Hur are with you; whosoever hath a cause, let him come near unto them.’ 24.15 And Moses went up into the mount, and the cloud covered the mount. 24.16 And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud. 24.17 And the appearance of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel. 24.18 And Moses entered into the midst of the cloud, and went up into the mount; and Moses was in the mount forty days and forty nights.
31.2
’See, I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah; 31.3 and I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,
32.16
And the tables were the work of God, and the writing was the writing of God, graven upon the tables. 3
3.2
and I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite—
33.11
And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent. 33.12 And Moses said unto the LORD: ‘See, Thou sayest unto me: Bring up this people; and Thou hast not let me know whom Thou wilt send with me. Yet Thou hast said: I know thee by name, and thou hast also found grace in My sight. 33.13 Now therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy ways, that I may know Thee, to the end that I may find grace in Thy sight; and consider that this nation is Thy people.’ 3
3.14
And He said: ‘My presence shall go with thee, and I will give thee rest.’ 33.15 And he said unto Him: ‘If Thy presence go not with me, carry us not up hence. 33.16 For wherein now shall it be known that I have found grace in Thy sight, I and Thy people? is it not in that Thou goest with us, so that we are distinguished, I and Thy people, from all the people that are upon the face of the earth?’ 33.17 And the LORD said unto Moses: ‘I will do this thing also that thou hast spoken, for thou hast found grace in My sight, and I know thee by name.’ 33.18 And he said: ‘Show me, I pray Thee, Thy glory.’ 33.19 And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’ 3
3.20
And He said: ‘Thou canst not see My face, for man shall not see Me and live.’ 3
3.21
And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock. 3
3.22
And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by. 3
3.23
And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’
34.1
And the LORD said unto Moses: ‘Hew thee two tables of stone like unto the first; and I will write upon the tables the words that were on the first tables, which thou didst break.
34.6
And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth; 34.7 keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’

34.11
Observe thou that which I am commanding thee this day; behold, I am driving out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.
34.27
And the LORD said unto Moses: ‘Write thou these words, for after the tenor of these words I have made a covet with thee and with Israel.’
34.29
And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth abeams while He talked with him. 34.30 And when Aaron and all the children of Israel saw Moses, behold, the skin of his face sent forth beams; and they were afraid to come nigh him. 34.31 And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him; and Moses spoke to them. 34.32 And afterward all the children of Israel came nigh, and he gave them in commandment all that the LORD had spoken with him in mount Sinai. 34.33 And when Moses had done speaking with them, he put a veil on his face. 34.34 But when Moses went in before the LORD that He might speak with him, he took the veil off, until he came out; and he came out; and spoke unto the children of Israel that which he was commanded. 34.35 And the children of Israel saw the face of Moses, that the skin of Moses’face sent forth beams; and Moses put the veil back upon his face, until he went in to speak with Him.
35.4
And Moses spoke unto all the congregation of the children of Israel, saying: ‘This is the thing which the LORD commanded, saying:
35.29
The children of Israel brought a freewill-offering unto the LORD; every man and woman, whose heart made them willing to bring for all the work, which the LORD had commanded by the hand of Moses to be made.' ' None
4. Hebrew Bible, Genesis, 1.1-1.4, 1.7, 1.14-1.20, 1.22, 1.24-1.28, 1.31, 2.2-2.3, 2.5, 2.7-2.9, 2.17, 2.21-2.22, 3.7, 3.22, 3.24, 4.1, 4.4, 4.7-4.15, 4.17, 4.25-4.26, 5.4-5.5, 5.9-5.25, 5.29, 6.1-6.5, 6.9, 6.14, 7.22, 8.1, 8.6, 8.15, 8.21, 9.3-9.4, 9.6-9.7, 9.11, 9.15, 9.20-9.27, 12.1, 12.5-12.8, 12.10-12.20, 13.7, 13.14-13.17, 14.3, 14.17-14.20, 15.1-15.20, 16.7-16.14, 17.1, 17.5-17.6, 17.17, 17.19, 18.25, 19.5, 20.2-20.18, 21.6, 21.10, 22.1-22.14, 23.6, 24.1, 26.5, 26.17-26.32, 28.10-28.17, 29.31, 32.31, 35.22, 37.5, 38.18, 40.5-40.22, 41.1-41.36, 41.38-41.45, 47.31, 49.10 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Allegorical Interpretation • Allegory, Allegorical interpretation • Allegory, Allegorical interpretation, Philo • Angelus interpres; Angelic guide • Archelaus (King of Cappadocia), and dream interpretation • Artemidorus of Daldi (dream interpreter), • Augustine, on eschatological criterion of interpretation • Augustine, on love (amor, caritas) and interpretation • Authorial practices and purposes, History of interpretation • Authority, Interpretive Strategies • Benjaminite affair of the concubine, Josephus’ interpretation of • Bible, literal and figurative interpretation of • Bible/biblical, interpretation • Biblical interpretation • Biblical interpretation, in Book of Jubilees • Biblical interpretation, in Dead Sea Scrolls • Biblical interpretation, rewritten Bible • Calcidius, on interpretations of Genesis • Clement of Alexandria, on interpretation of Scripture • Deuteronomy, synchronic interpretation of • Dream interpreters/interpretation (Egypt) • Dream interpreters/interpretation (Egypt), Joseph and the pharaohs dreams • Egypt, allegorical interpretation of • Egypt, literal interpretation of • Enoch, Interpreter • Essenes, and Christian interpretation of Judaism • Exegesis, exegetical, interpretation of Scripture • Genesis, history of interpretation of • Genesis, oral interpretive tradition of • Giants, euhemeristic interpretations of • Herodians, use of term, as interpreters of the Law • Holy Spirit, scriptural interpretation • Ḥor of Sebennytos, has utterance of Thoth interpreted by Imhotep lector-priest • Inner-biblical interpretation • Interpretation • Interpreter of the Law • Israelite, interpretation of the spirit within • Joseph (Genesis patriarch), and dream interpretation • Josephus Essenes, as prophets/dream interpreters • Kingly Power, allegorical interpretation of • Kingly Power, literal interpretation of • Noah, Interpretations of His Name • Origen, biblical interpretation • Pastophoroi (Egyptian cult officials), and dream interpretation • Philo of Alexandria, Allegorical Interpretation • Philo of Alexandria, allegorical interpretation • Philo of Alexandria, on scriptural interpretations • Romanos the Melodist, and hymnal interpretation • Samaritans, Interpretations of Bible • Scriptural Interpretation • Scripture,, interpretation of • Sodom, allegorical interpretation of • Sodom, literal and ethical interpretations of • Spirit, effects of, interpret dreams/scripture • Torah, Rabbis as interpreters of • Wordplay, in dreams and interpretation • accusing, interpreting • allegorical interpretation • allegorical interpretation, Greek • allegorical interpretation, Jewish-Alexandrian • allegorical interpretation, Philonic • allegorical interpretation, in De Abrahamo vs. other works • allegorical interpretation, literal interpretation and • allegorical interpretation, omission of • allegorical interpretation, reality and • allegorical interpretation, stoic allegoresis of theological myths • allegorical interpretation, universal significance of • allegorical interpretation, “suited to the few” • allēgoria, interpretation • angelic descent, euhemeristic interpretation of • baptism of Jesus adoptive interpretation of • biblical interpretation • biblical interpretation, • biblical interpretation, Celsus’ attack on allegorical interpretation • biblical interpretation, Christian ‘Proof from Prophecy’ • biblical interpretation, allegorical/Alexandrian • dietary laws demonological interpretation of • dietary laws historical interpretation of • dietary laws natural interpretation of • dispute between Abraham and Lot, allegorical interpretation of • dispute between Abraham and Lot, literal interpretation of • dreams, interpretation of, • ethical interpretation • ethical interpretation, as part of a literal interpretation • ethical interpretation, sections lacking • feminist interpretation • five, the number, allegorical interpretation of • generation, and generative interpretations • halakhah, conflicting interpretations of • heaven, interpretations of (Augustine) • hermeneutics, methods of interpretation • historical-critical interpretation • implicit/explicit interpretation • interpretatio graeca • interpretatio judaica • interpretation • interpretation (exegetical) • interpretation of dreams • interpretation, Hellenistic Jewish • interpretation, and logic • interpretation, biblical • interpretation, rabbinic • interpretation, targumic • interpretations, generative • literal interpretation • literal interpretation, ethical interpretation as part of • literal interpretation, omissions in • literal interpretation, “living laws” • marriage, allegorical interpretation of • metaphorical interpretation • metaphorical interpretation, of the Timaeus • meturgeman (“interpreter”), • migrations of Abraham, allegorical interpretation of • migrations of Abraham, literal and ethical interpretations of • non-literal interpretation • non-literal interpretation, Adam’s rib • non-literal interpretation, Antiochenes and Alexandrians • non-literal interpretation, Celsus • non-literal interpretation, Chrysostom and Didymus on Noah • non-literal interpretation, Chrysostom on anthropomorphism • non-literal interpretation, Hexaplaric readings • non-literal interpretation, Theodoret’s formulations • non-literal interpretation, allegorical polemics • non-literal interpretation, blessing of Judah • non-literal interpretation, harmony of OT/NT • non-literal interpretation, name-interpretation, onomastic • non-literal interpretation, of light • non-literal interpretation, prophecy • non-literal interpretation, typology • rabbinic, interpretation • sacrifice of Isaac, allegorical interpretation of • sacrifice of Isaac, ethical interpretation of • sacrifice of Isaac, literal interpretation of • scripture allegorical interpretation • scripture allegorical interpretation, deeper meaning • scripture allegorical interpretation, literal interpretation • scripture, allegorical interpretation • scripture, debates over correct interpretation of, in late antiquity • scripture, literal interpretation • scriptures, interpretation of, as basis for pistis • sons of God, allegorical interpretations of • sons of God, euhemeristic interpretations of • symbolic interpretation • symbolic interpretation, of ark • symbolic interpretation, of biblical figures • symbolic interpretation, of paradise • symbolic interpretation, of vineyard • symbolic interpretation, of wine • symbolic interpretations • text-interpretive • text-interpretive, transmission of • the three visitors, allegorical interpretation of • the three visitors, literal and ethical interpretations of • typology, interpretation of biblical books other than Song of Songs

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 81, 83, 84; Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 111; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 54, 55, 56, 57; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 113, 276, 291; Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 65; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 390, 391; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 3, 25, 30, 31, 37, 50, 51, 73, 74, 76, 103, 106, 117, 119, 120, 123, 147, 184, 207, 208, 209, 211, 212, 213, 214, 215, 217, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 231, 232, 233, 234, 235, 236, 237, 238, 241, 243, 246, 247, 248, 249, 250, 254, 256, 257, 277, 278, 281, 283, 290, 293, 295, 296, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 321, 322, 323, 324, 326, 328, 330, 332, 333, 334, 336, 337, 338, 339, 344, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 371, 396, 403; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 88, 210; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 421; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 167, 204, 205; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 51, 55, 119, 194, 231, 248, 279, 299; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 138, 139, 140; Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 72, 126, 127; Esler (2000), The Early Christian World, 667, 668, 676, 846; Estes (2020), The Tree of Life, 369; Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 177; Feldman (2006), Judaism and Hellenism Reconsidered, 638, 655; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 94, 99; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 113, 114, 115; Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 141, 150; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 7, 8, 9, 10, 27, 37, 92, 122, 123, 182, 189, 217, 219, 237, 238, 244; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 12, 26, 50, 51, 52, 113, 141, 142, 145, 146, 147, 148, 153, 192, 246, 259, 284, 287; Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 188; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 14, 15, 16, 17, 177, 181, 182, 183; Gruen (2011), Rethinking the Other in Antiquity, 320; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 191, 192, 193, 197, 198; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 241, 242; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 23, 95, 96; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 66, 67; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 30, 31, 32; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 93, 94; Levison (2009), Filled with the Spirit, 36, 48, 49, 50, 51, 75, 195, 251, 353, 424; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 288; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 64, 160, 165; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 122, 264, 373; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 44, 47, 57, 63, 81, 125, 215; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 75, 77, 78, 221; Nicklas et al. (2010), Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions, 46; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 57, 72, 73, 138, 140, 142, 155; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 161, 207; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 198, 208; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 95; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 384; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 225; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 29, 43, 64, 65, 86, 89, 121, 122, 137, 156, 174, 236, 241, 261, 270, 290; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 210, 214, 215, 216, 218, 220, 221, 226, 227; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 6, 49, 53, 54, 76, 107, 110, 115, 116, 118, 137, 139, 151, 156, 190, 193, 198, 202, 206, 207, 208, 209, 212, 213, 216, 217, 220, 222, 225, 236; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 85, 86, 720; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 188; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 200; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 110; Stuckenbruck (2007), 1 Enoch 91-108, 641, 673, 674, 675, 676, 686, 688; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 62, 126, 130, 146, 200; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 19, 20, 21, 26, 27, 93, 286

sup>
1.1 בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1
וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.3 וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 1.3 וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.4 וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃
1.7
וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃

1.14
וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃
1.15
וְהָיוּ לִמְאוֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל־הָאָרֶץ וַיְהִי־כֵן׃
1.16
וַיַּעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת־הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת־הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים׃
1.17
וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל־הָאָרֶץ׃
1.18
וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה וּלֲהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.19
וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם רְבִיעִי׃' 1.22 וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ׃
1.24
וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ־אֶרֶץ לְמִינָהּ וַיְהִי־כֵן׃ 1.25 וַיַּעַשׂ אֱלֹהִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כָּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃
1.31
וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃
2.2
וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃
2.2
וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃ 2.3 וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃
2.5
וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ וְכָל־עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח כִּי לֹא הִמְטִיר יְהוָה אֱלֹהִים עַל־הָאָרֶץ וְאָדָם אַיִן לַעֲבֹד אֶת־הָאֲדָמָה׃
2.7
וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.8 וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 2.9 וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃
2.17
וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃

2.21
וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃
2.22
וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃
3.7
וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃
3.22
וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃
3.24
וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃
4.1
וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃
4.1
וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃
4.4
וְהֶבֶל הֵבִיא גַם־הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע יְהוָה אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ׃
4.7
הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃ 4.8 וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃ 4.9 וַיֹּאמֶר יְהוָה אֶל־קַיִן אֵי הֶבֶל אָחִיךָ וַיֹּאמֶר לֹא יָדַעְתִּי הֲשֹׁמֵר אָחִי אָנֹכִי׃
4.11
וְעַתָּה אָרוּר אָתָּה מִן־הָאֲדָמָה אֲשֶׁר פָּצְתָה אֶת־פִּיהָ לָקַחַת אֶת־דְּמֵי אָחִיךָ מִיָּדֶךָ׃
4.12
כִּי תַעֲבֹד אֶת־הָאֲדָמָה לֹא־תֹסֵף תֵּת־כֹּחָהּ לָךְ נָע וָנָד תִּהְיֶה בָאָרֶץ׃
4.13
וַיֹּאמֶר קַיִן אֶל־יְהוָה גָּדוֹל עֲוֺנִי מִנְּשֹׂא׃
4.14
הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כָל־מֹצְאִי יַהַרְגֵנִי׃
4.15
וַיֹּאמֶר לוֹ יְהוָה לָכֵן כָּל־הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם וַיָּשֶׂם יְהוָה לְקַיִן אוֹת לְבִלְתִּי הַכּוֹת־אֹתוֹ כָּל־מֹצְאוֹ׃

4.17
וַיֵּדַע קַיִן אֶת־אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־חֲנוֹךְ וַיְהִי בֹּנֶה עִיר וַיִּקְרָא שֵׁם הָעִיר כְּשֵׁם בְּנוֹ חֲנוֹךְ׃
4.25
וַיֵּדַע אָדָם עוֹד אֶת־אִשְׁתּוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שֵׁת כִּי שָׁת־לִי אֱלֹהִים זֶרַע אַחֵר תַּחַת הֶבֶל כִּי הֲרָגוֹ קָיִן׃ 4.26 וּלְשֵׁת גַּם־הוּא יֻלַּד־בֵּן וַיִּקְרָא אֶת־שְׁמוֹ אֱנוֹשׁ אָז הוּחַל לִקְרֹא בְּשֵׁם יְהוָה׃
5.4
וַיִּהְיוּ יְמֵי־אָדָם אַחֲרֵי הוֹלִידוֹ אֶת־שֵׁת שְׁמֹנֶה מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.5 וַיִּהְיוּ כָּל־יְמֵי אָדָם אֲשֶׁר־חַי תְּשַׁע מֵאוֹת שָׁנָה וּשְׁלֹשִׁים שָׁנָה וַיָּמֹת׃
5.9
וַיְחִי אֱנוֹשׁ תִּשְׁעִים שָׁנָה וַיּוֹלֶד אֶת־קֵינָן׃ 5.11 וַיִּהְיוּ כָּל־יְמֵי אֱנוֹשׁ חָמֵשׁ שָׁנִים וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.12 וַיְחִי קֵינָן שִׁבְעִים שָׁנָה וַיּוֹלֶד אֶת־מַהֲלַלְאֵל׃ 5.13 וַיְחִי קֵינָן אַחֲרֵי הוֹלִידוֹ אֶת־מַהֲלַלְאֵל אַרְבָּעִים שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.14 וַיִּהְיוּ כָּל־יְמֵי קֵינָן עֶשֶׂר שָׁנִים וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.15 וַיְחִי מַהֲלַלְאֵל חָמֵשׁ שָׁנִים וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־יָרֶד׃ 5.16 וַיְחִי מַהֲלַלְאֵל אַחֲרֵי הוֹלִידוֹ אֶת־יֶרֶד שְׁלֹשִׁים שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.17 וַיִּהְיוּ כָּל־יְמֵי מַהֲלַלְאֵל חָמֵשׁ וְתִשְׁעִים שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.18 וַיְחִי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־חֲנוֹךְ׃ 5.19 וַיְחִי־יֶרֶד אַחֲרֵי הוֹלִידוֹ אֶת־חֲנוֹךְ שְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.21 וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃ 5.22 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.23 וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃ 5.24 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ 5.25 וַיְחִי מְתוּשֶׁלַח שֶׁבַע וּשְׁמֹנִים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־לָמֶךְ׃
5.29
וַיִּקְרָא אֶת־שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן־הָאֲדָמָה אֲשֶׁר אֵרְרָהּ יְהוָה׃
6.1
וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.1
וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 6.5 וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃
6.9
אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃

6.14
עֲשֵׂה לְךָ תֵּבַת עֲצֵי־גֹפֶר קִנִּים תַּעֲשֶׂה אֶת־הַתֵּבָה וְכָפַרְתָּ אֹתָהּ מִבַּיִת וּמִחוּץ בַּכֹּפֶר׃
7.22
כֹּל אֲשֶׁר נִשְׁמַת־רוּחַ חַיִּים בְּאַפָּיו מִכֹּל אֲשֶׁר בֶּחָרָבָה מֵתוּ׃
8.1
וַיִּזְכֹּר אֱלֹהִים אֶת־נֹחַ וְאֵת כָּל־הַחַיָּה וְאֶת־כָּל־הַבְּהֵמָה אֲשֶׁר אִתּוֹ בַּתֵּבָה וַיַּעֲבֵר אֱלֹהִים רוּחַ עַל־הָאָרֶץ וַיָּשֹׁכּוּ הַמָּיִם׃
8.1
וַיָּחֶל עוֹד שִׁבְעַת יָמִים אֲחֵרִים וַיֹּסֶף שַׁלַּח אֶת־הַיּוֹנָה מִן־הַתֵּבָה׃
8.6
וַיְהִי מִקֵּץ אַרְבָּעִים יוֹם וַיִּפְתַּח נֹחַ אֶת־חַלּוֹן הַתֵּבָה אֲשֶׁר עָשָׂה׃
8.21
וַיָּרַח יְהוָה אֶת־רֵיחַ הַנִּיחֹחַ וַיֹּאמֶר יְהוָה אֶל־לִבּוֹ לֹא־אֹסִף לְקַלֵּל עוֹד אֶת־הָאֲדָמָה בַּעֲבוּר הָאָדָם כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו וְלֹא־אֹסִף עוֹד לְהַכּוֹת אֶת־כָּל־חַי כַּאֲשֶׁר עָשִׂיתִי׃
9.3
כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃ 9.4 אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃
9.6
שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃ 9.7 וְאַתֶּם פְּרוּ וּרְבוּ שִׁרְצוּ בָאָרֶץ וּרְבוּ־בָהּ׃
9.11
וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתְּכֶם וְלֹא־יִכָּרֵת כָּל־בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל וְלֹא־יִהְיֶה עוֹד מַבּוּל לְשַׁחֵת הָאָרֶץ׃
9.15
וְזָכַרְתִּי אֶת־בְּרִיתִי אֲשֶׁר בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר וְלֹא־יִהְיֶה עוֹד הַמַּיִם לְמַבּוּל לְשַׁחֵת כָּל־בָּשָׂר׃ 9.21 וַיֵּשְׁתְּ מִן־הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה׃ 9.22 וַיַּרְא חָם אֲבִי כְנַעַן אֵת עֶרְוַת אָבִיו וַיַּגֵּד לִשְׁנֵי־אֶחָיו בַּחוּץ׃ 9.23 וַיִּקַּח שֵׁם וָיֶפֶת אֶת־הַשִּׂמְלָה וַיָּשִׂימוּ עַל־שְׁכֶם שְׁנֵיהֶם וַיֵּלְכוּ אֲחֹרַנִּית וַיְכַסּוּ אֵת עֶרְוַת אֲבִיהֶם וּפְנֵיהֶם אֲחֹרַנִּית וְעֶרְוַת אֲבִיהֶם לֹא רָאוּ׃ 9.24 וַיִּיקֶץ נֹחַ מִיֵּינוֹ וַיֵּדַע אֵת אֲשֶׁר־עָשָׂה־לוֹ בְּנוֹ הַקָּטָן׃ 9.25 וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו׃ 9.26 וַיֹּאמֶר בָּרוּךְ יְהֹוָה אֱלֹהֵי שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ 9.27 יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי־שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃
12.1
וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃
12.1
וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃
1
2.5
וַיִּקַּח אַבְרָם אֶת־שָׂרַי אִשְׁתּוֹ וְאֶת־לוֹט בֶּן־אָחִיו וְאֶת־כָּל־רְכוּשָׁם אֲשֶׁר רָכָשׁוּ וְאֶת־הַנֶּפֶשׁ אֲשֶׁר־עָשׂוּ בְחָרָן וַיֵּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ אַרְצָה כְּנָעַן׃ 12.6 וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה וְהַכְּנַעֲנִי אָז בָּאָרֶץ׃ 1
2.7
וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 12.8 וַיַּעְתֵּק מִשָּׁם הָהָרָה מִקֶּדֶם לְבֵית־אֵל וַיֵּט אָהֳלֹה בֵּית־אֵל מִיָּם וְהָעַי מִקֶּדֶם וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה וַיִּקְרָא בְּשֵׁם יְהוָה׃
12.11
וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃
12.12
וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃
12.13
אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃
12.14
וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃
12.15
וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃
12.16
וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃
1
2.17
וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃
12.18
וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃
12.19
לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃
1
3.7
וַיְהִי־רִיב בֵּין רֹעֵי מִקְנֵה־אַבְרָם וּבֵין רֹעֵי מִקְנֵה־לוֹט וְהַכְּנַעֲנִי וְהַפְּרִזִּי אָז יֹשֵׁב בָּאָרֶץ׃
13.14
וַיהוָה אָמַר אֶל־אַבְרָם אַחֲרֵי הִפָּרֶד־לוֹט מֵעִמּוֹ שָׂא נָא עֵינֶיךָ וּרְאֵה מִן־הַמָּקוֹם אֲשֶׁר־אַתָּה שָׁם צָפֹנָה וָנֶגְבָּה וָקֵדְמָה וָיָמָּה׃ 13.15 כִּי אֶת־כָּל־הָאָרֶץ אֲשֶׁר־אַתָּה רֹאֶה לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ עַד־עוֹלָם׃ 13.16 וְשַׂמְתִּי אֶת־זַרְעֲךָ כַּעֲפַר הָאָרֶץ אֲשֶׁר אִם־יוּכַל אִישׁ לִמְנוֹת אֶת־עֲפַר הָאָרֶץ גַּם־זַרְעֲךָ יִמָּנֶה׃ 13.17 קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאָרְכָּהּ וּלְרָחְבָּהּ כִּי לְךָ אֶתְּנֶנָּה׃
14.3
כָּל־אֵלֶּה חָבְרוּ אֶל־עֵמֶק הַשִּׂדִּים הוּא יָם הַמֶּלַח׃
1

4.17
וַיֵּצֵא מֶלֶךְ־סְדֹם לִקְרָאתוֹ אַחֲרֵי שׁוּבוֹ מֵהַכּוֹת אֶת־כְּדָרלָעֹמֶר וְאֶת־הַמְּלָכִים אֲשֶׁר אִתּוֹ אֶל־עֵמֶק שָׁוֵה הוּא עֵמֶק הַמֶּלֶךְ׃ 1
4.18
וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ 1
4.19
וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃
15.1
אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר־יְהוָה אֶל־אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל־תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד׃
15.1
וַיִּקַּח־לוֹ אֶת־כָּל־אֵלֶּה וַיְבַתֵּר אֹתָם בַּתָּוֶךְ וַיִּתֵּן אִישׁ־בִּתְרוֹ לִקְרַאת רֵעֵהוּ וְאֶת־הַצִפֹּר לֹא בָתָר׃ 15.2 וְאֶת־הַחִתִּי וְאֶת־הַפְּרִזִּי וְאֶת־הָרְפָאִים׃ 15.2 וַיֹּאמֶר אַבְרָם אֲדֹנָי יֱהוִה מַה־תִּתֶּן־לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן־מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר׃ 15.3 וַיֹּאמֶר אַבְרָם הֵן לִי לֹא נָתַתָּה זָרַע וְהִנֵּה בֶן־בֵּיתִי יוֹרֵשׁ אֹתִי׃ 1
5.4
וְהִנֵּה דְבַר־יְהוָה אֵלָיו לֵאמֹר לֹא יִירָשְׁךָ זֶה כִּי־אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ הוּא יִירָשֶׁךָ׃ 15.5 וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃ 15.6 וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 15.7 וַיֹּאמֶר אֵלָיו אֲנִי יְהוָה אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים לָתֶת לְךָ אֶת־הָאָרֶץ הַזֹּאת לְרִשְׁתָּהּ׃ 15.8 וַיֹּאמַר אֲדֹנָי יֱהוִה בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה׃ 1
5.9
וַיֹּאמֶר אֵלָיו קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת וְעֵז מְשֻׁלֶּשֶׁת וְאַיִל מְשֻׁלָּשׁ וְתֹר וְגוֹזָל׃
15.11
וַיֵּרֶד הָעַיִט עַל־הַפְּגָרִים וַיַּשֵּׁב אֹתָם אַבְרָם׃
15.12
וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל־אַבְרָם וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת עָלָיו׃
15.13
וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה׃
15.14
וְגַם אֶת־הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי וְאַחֲרֵי־כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל׃
15.15
וְאַתָּה תָּבוֹא אֶל־אֲבֹתֶיךָ בְּשָׁלוֹם תִּקָּבֵר בְּשֵׂיבָה טוֹבָה׃
15.16
וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה כִּי לֹא־שָׁלֵם עֲוֺן הָאֱמֹרִי עַד־הֵנָּה׃
15.17
וַיְהִי הַשֶּׁמֶשׁ בָּאָה וַעֲלָטָה הָיָה וְהִנֵּה תַנּוּר עָשָׁן וְלַפִּיד אֵשׁ אֲשֶׁר עָבַר בֵּין הַגְּזָרִים הָאֵלֶּה׃
15.18
בַּיּוֹם הַהוּא כָּרַת יְהוָה אֶת־אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת־הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד־הַנָּהָר הַגָּדֹל נְהַר־פְּרָת׃
15.19
אֶת־הַקֵּינִי וְאֶת־הַקְּנִזִּי וְאֵת הַקַּדְמֹנִי׃
16.7
וַיִּמְצָאָהּ מַלְאַךְ יְהוָה עַל־עֵין הַמַּיִם בַּמִּדְבָּר עַל־הָעַיִן בְּדֶרֶךְ שׁוּר׃ 16.8 וַיֹּאמַר הָגָר שִׁפְחַת שָׂרַי אֵי־מִזֶּה בָאת וְאָנָה תֵלֵכִי וַתֹּאמֶר מִפְּנֵי שָׂרַי גְּבִרְתִּי אָנֹכִי בֹּרַחַת׃ 1
6.9
וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה שׁוּבִי אֶל־גְּבִרְתֵּךְ וְהִתְעַנִּי תַּחַת יָדֶיהָ׃ 1
6.11
וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה הִנָּךְ הָרָה וְיֹלַדְתְּ בֵּן וְקָרָאת שְׁמוֹ יִשְׁמָעֵאל כִּי־שָׁמַע יְהוָה אֶל־עָנְיֵךְ׃ 1
6.12
וְהוּא יִהְיֶה פֶּרֶא אָדָם יָדוֹ בַכֹּל וְיַד כֹּל בּוֹ וְעַל־פְּנֵי כָל־אֶחָיו יִשְׁכֹּן׃ 1
6.13
וַתִּקְרָא שֵׁם־יְהוָה הַדֹּבֵר אֵלֶיהָ אַתָּה אֵל רֳאִי כִּי אָמְרָה הֲגַם הֲלֹם רָאִיתִי אַחֲרֵי רֹאִי׃ 1

6.14
עַל־כֵּן קָרָא לַבְּאֵר בְּאֵר לַחַי רֹאִי הִנֵּה בֵין־קָדֵשׁ וּבֵין בָּרֶד׃
17.1
וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃
17.1
זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃
17.5
וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ׃ 17.6 וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ׃

17.17
וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה־שָׁנָה יִוָּלֵד וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה תֵּלֵד׃

17.19
וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָיו׃
18.25
חָלִלָה לְּךָ מֵעֲשֹׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִם־רָשָׁע וְהָיָה כַצַּדִּיק כָּרָשָׁע חָלִלָה לָּךְ הֲשֹׁפֵט כָּל־הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט׃
19.5
וַיִּקְרְאוּ אֶל־לוֹט וַיֹּאמְרוּ לוֹ אַיֵּה הָאֲנָשִׁים אֲשֶׁר־בָּאוּ אֵלֶיךָ הַלָּיְלָה הוֹצִיאֵם אֵלֵינוּ וְנֵדְעָה אֹתָם׃
20.2
וַיֹּאמֶר אַבְרָהָם אֶל־שָׂרָה אִשְׁתּוֹ אֲחֹתִי הִוא וַיִּשְׁלַח אֲבִימֶלֶךְ מֶלֶךְ גְּרָר וַיִּקַּח אֶת־שָׂרָה׃ 20.3 וַיָּבֹא אֱלֹהִים אֶל־אֲבִימֶלֶךְ בַּחֲלוֹם הַלָּיְלָה וַיֹּאמֶר לוֹ הִנְּךָ מֵת עַל־הָאִשָּׁה אֲשֶׁר־לָקַחְתָּ וְהִוא בְּעֻלַת בָּעַל׃ 20.4 וַאֲבִימֶלֶךְ לֹא קָרַב אֵלֶיהָ וַיֹּאמַר אֲדֹנָי הֲגוֹי גַּם־צַדִּיק תַּהֲרֹג׃ 20.5 הֲלֹא הוּא אָמַר־לִי אֲחֹתִי הִוא וְהִיא־גַם־הִוא אָמְרָה אָחִי הוּא בְּתָם־לְבָבִי וּבְנִקְיֹן כַּפַּי עָשִׂיתִי זֹאת׃ 20.6 וַיֹּאמֶר אֵלָיו הָאֱלֹהִים בַּחֲלֹם גַּם אָנֹכִי יָדַעְתִּי כִּי בְתָם־לְבָבְךָ עָשִׂיתָ זֹּאת וָאֶחְשֹׂךְ גַּם־אָנֹכִי אוֹתְךָ מֵחֲטוֹ־לִי עַל־כֵּן לֹא־נְתַתִּיךָ לִנְגֹּעַ אֵלֶיהָ׃ 20.7 וְעַתָּה הָשֵׁב אֵשֶׁת־הָאִישׁ כִּי־נָבִיא הוּא וְיִתְפַּלֵּל בַּעַדְךָ וֶחְיֵה וְאִם־אֵינְךָ מֵשִׁיב דַּע כִּי־מוֹת תָּמוּת אַתָּה וְכָל־אֲשֶׁר־לָךְ׃ 20.8 וַיַּשְׁכֵּם אֲבִימֶלֶךְ בַּבֹּקֶר וַיִּקְרָא לְכָל־עֲבָדָיו וַיְדַבֵּר אֶת־כָּל־הַדְּבָרִים הָאֵלֶּה בְּאָזְנֵיהֶם וַיִּירְאוּ הָאֲנָשִׁים מְאֹד׃ 20.9 וַיִּקְרָא אֲבִימֶלֶךְ לְאַבְרָהָם וַיֹּאמֶר לוֹ מֶה־עָשִׂיתָ לָּנוּ וּמֶה־חָטָאתִי לָךְ כִּי־הֵבֵאתָ עָלַי וְעַל־מַמְלַכְתִּי חֲטָאָה גְדֹלָה מַעֲשִׂים אֲשֶׁר לֹא־יֵעָשׂוּ עָשִׂיתָ עִמָּדִי׃ 20.11 וַיֹּאמֶר אַבְרָהָם כִּי אָמַרְתִּי רַק אֵין־יִרְאַת אֱלֹהִים בַּמָּקוֹם הַזֶּה וַהֲרָגוּנִי עַל־דְּבַר אִשְׁתִּי׃ 20.12 וְגַם־אָמְנָה אֲחֹתִי בַת־אָבִי הִוא אַךְ לֹא בַת־אִמִּי וַתְּהִי־לִי לְאִשָּׁה׃ 20.13 וַיְהִי כַּאֲשֶׁר הִתְעוּ אֹתִי אֱלֹהִים מִבֵּית אָבִי וָאֹמַר לָהּ זֶה חַסְדֵּךְ אֲשֶׁר תַּעֲשִׂי עִמָּדִי אֶל כָּל־הַמָּקוֹם אֲשֶׁר נָבוֹא שָׁמָּה אִמְרִי־לִי אָחִי הוּא׃ 20.14 וַיִּקַּח אֲבִימֶלֶךְ צֹאן וּבָקָר וַעֲבָדִים וּשְׁפָחֹת וַיִּתֵּן לְאַבְרָהָם וַיָּשֶׁב לוֹ אֵת שָׂרָה אִשְׁתּוֹ׃ 20.15 וַיֹּאמֶר אֲבִימֶלֶךְ הִנֵּה אַרְצִי לְפָנֶיךָ בַּטּוֹב בְּעֵינֶיךָ שֵׁב׃ 20.16 וּלְשָׂרָה אָמַר הִנֵּה נָתַתִּי אֶלֶף כֶּסֶף לְאָחִיךְ הִנֵּה הוּא־לָךְ כְּסוּת עֵינַיִם לְכֹל אֲשֶׁר אִתָּךְ וְאֵת כֹּל וְנֹכָחַת׃ 20.17 וַיִּתְפַּלֵּל אַבְרָהָם אֶל־הָאֱלֹהִים וַיִּרְפָּא אֱלֹהִים אֶת־אֲבִימֶלֶךְ וְאֶת־אִשְׁתּוֹ וְאַמְהֹתָיו וַיֵּלֵדוּ׃ 20.18 כִּי־עָצֹר עָצַר יְהוָה בְּעַד כָּל־רֶחֶם לְבֵית אֲבִימֶלֶךְ עַל־דְּבַר שָׂרָה אֵשֶׁת אַבְרָהָם׃
21.6
וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹהִים כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי׃
22.1
וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃
22.1
וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃ 2
2.2
וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃ 2
2.2
וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃ 22.3 וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקָם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר־לוֹ הָאֱלֹהִים׃ 22.4 בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא אֶת־הַמָּקוֹם מֵרָחֹק׃ 2
2.5
וַיֹּאמֶר אַבְרָהָם אֶל־נְעָרָיו שְׁבוּ־לָכֶם פֹּה עִם־הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד־כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם׃ 22.6 וַיִּקַּח אַבְרָהָם אֶת־עֲצֵי הָעֹלָה וַיָּשֶׂם עַל־יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת־הָאֵשׁ וְאֶת־הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 2
2.7
וַיֹּאמֶר יִצְחָק אֶל־אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי וַיֹּאמֶר הִנֶּנִּי בְנִי וַיֹּאמֶר הִנֵּה הָאֵשׁ וְהָעֵצִים וְאַיֵּה הַשֶּׂה לְעֹלָה׃ 22.8 וַיֹּאמֶר אַבְרָהָם אֱלֹהִים יִרְאֶה־לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 22.9 וַיָּבֹאוּ אֶל־הַמָּקוֹם אֲשֶׁר אָמַר־לוֹ הָאֱלֹהִים וַיִּבֶן שָׁם אַבְרָהָם אֶת־הַמִּזְבֵּחַ וַיַּעֲרֹךְ אֶת־הָעֵצִים וַיַּעֲקֹד אֶת־יִצְחָק בְּנוֹ וַיָּשֶׂם אֹתוֹ עַל־הַמִּזְבֵּחַ מִמַּעַל לָעֵצִים׃
22.11
וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה מִן־הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃
22.12
וַיֹּאמֶר אַל־תִּשְׁלַח יָדְךָ אֶל־הַנַּעַר וְאַל־תַּעַשׂ לוֹ מְאוּמָּה כִּי עַתָּה יָדַעְתִּי כִּי־יְרֵא אֱלֹהִים אַתָּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידְךָ מִמֶּנִּי׃
22.13
וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא וְהִנֵּה־אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ׃
22.14
וַיִּקְרָא אַבְרָהָם שֵׁם־הַמָּקוֹם הַהוּא יְהוָה יִרְאֶה אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר יְהוָה יֵרָאֶה׃
23.6
שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ בְּמִבְחַר קְבָרֵינוּ קְבֹר אֶת־מֵתֶךָ אִישׁ מִמֶּנּוּ אֶת־קִבְרוֹ לֹא־יִכְלֶה מִמְּךָ מִקְּבֹר מֵתֶךָ׃
2
4.1
וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַיהוָה בֵּרַךְ אֶת־אַבְרָהָם בַּכֹּל׃
2
4.1
וַיִּקַּח הָעֶבֶד עֲשָׂרָה גְמַלִּים מִגְּמַלֵּי אֲדֹנָיו וַיֵּלֶךְ וְכָל־טוּב אֲדֹנָיו בְּיָדוֹ וַיָּקָם וַיֵּלֶךְ אֶל־אֲרַם נַהֲרַיִם אֶל־עִיר נָחוֹר׃
26.5
עֵקֶב אֲשֶׁר־שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֺתַי חֻקּוֹתַי וְתוֹרֹתָי׃
2
6.17
וַיֵּלֶךְ מִשָּׁם יִצְחָק וַיִּחַן בְּנַחַל־גְּרָר וַיֵּשֶׁב שָׁם׃ 2
6.18
וַיָּשָׁב יִצְחָק וַיַּחְפֹּר אֶת־בְּאֵרֹת הַמַּיִם אֲשֶׁר חָפְרוּ בִּימֵי אַבְרָהָם אָבִיו וַיְסַתְּמוּם פְּלִשְׁתִּים אַחֲרֵי מוֹת אַבְרָהָם וַיִּקְרָא לָהֶן שֵׁמוֹת כַּשֵּׁמֹת אֲשֶׁר־קָרָא לָהֶן אָבִיו׃ 2
6.19
וַיַּחְפְּרוּ עַבְדֵי־יִצְחָק בַּנָּחַל וַיִּמְצְאוּ־שָׁם בְּאֵר מַיִם חַיִּים׃ 26.21 וַיַּחְפְּרוּ בְּאֵר אַחֶרֶת וַיָּרִיבוּ גַּם־עָלֶיהָ וַיִּקְרָא שְׁמָהּ שִׂטְנָה׃ 26.22 וַיַּעְתֵּק מִשָּׁם וַיַּחְפֹּר בְּאֵר אַחֶרֶת וְלֹא רָבוּ עָלֶיהָ וַיִּקְרָא שְׁמָהּ רְחֹבוֹת וַיֹּאמֶר כִּי־עַתָּה הִרְחִיב יְהוָה לָנוּ וּפָרִינוּ בָאָרֶץ׃ 26.23 וַיַּעַל מִשָּׁם בְּאֵר שָׁבַע׃ 26.24 וַיֵּרָא אֵלָיו יְהוָה בַּלַּיְלָה הַהוּא וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אַבְרָהָם אָבִיךָ אַל־תִּירָא כִּי־אִתְּךָ אָנֹכִי וּבֵרַכְתִּיךָ וְהִרְבֵּיתִי אֶת־זַרְעֲךָ בַּעֲבוּר אַבְרָהָם עַבְדִּי׃ 26.25 וַיִּבֶן שָׁם מִזְבֵּחַ וַיִּקְרָא בְּשֵׁם יְהוָה וַיֶּט־שָׁם אָהֳלוֹ וַיִּכְרוּ־שָׁם עַבְדֵי־יִצְחָק בְּאֵר׃ 26.26 וַאֲבִימֶלֶךְ הָלַךְ אֵלָיו מִגְּרָר וַאֲחֻזַּת מֵרֵעֵהוּ וּפִיכֹל שַׂר־צְבָאוֹ׃ 26.27 וַיֹּאמֶר אֲלֵהֶם יִצְחָק מַדּוּעַ בָּאתֶם אֵלָי וְאַתֶּם שְׂנֵאתֶם אֹתִי וַתְּשַׁלְּחוּנִי מֵאִתְּכֶם׃ 26.28 וַיֹּאמְרוּ רָאוֹ רָאִינוּ כִּי־הָיָה יְהוָה עִמָּךְ וַנֹּאמֶר תְּהִי נָא אָלָה בֵּינוֹתֵינוּ בֵּינֵינוּ וּבֵינֶךָ וְנִכְרְתָה בְרִית עִמָּךְ׃ 26.29 אִם־תַּעֲשֵׂה עִמָּנוּ רָעָה כַּאֲשֶׁר לֹא נְגַעֲנוּךָ וְכַאֲשֶׁר עָשִׂינוּ עִמְּךָ רַק־טוֹב וַנְּשַׁלֵּחֲךָ בְּשָׁלוֹם אַתָּה עַתָּה בְּרוּךְ יְהוָה׃" 26.31 וַיַּשְׁכִּימוּ בַבֹּקֶר וַיִּשָּׁבְעוּ אִישׁ לְאָחִיו וַיְשַׁלְּחֵם יִצְחָק וַיֵּלְכוּ מֵאִתּוֹ בְּשָׁלוֹם׃ 26.32 וַיְהִי בַּיּוֹם הַהוּא וַיָּבֹאוּ עַבְדֵי יִצְחָק וַיַּגִּדוּ לוֹ עַל־אֹדוֹת הַבְּאֵר אֲשֶׁר חָפָרוּ וַיֹּאמְרוּ לוֹ מָצָאנוּ מָיִם׃ 2
8.11
וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא׃ 2
8.12
וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃ 2
8.13
וְהִנֵּה יְהוָה נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ׃ 2
8.14
וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפֹנָה וָנֶגְבָּה וְנִבְרֲכוּ בְךָ כָּל־מִשְׁפְּחֹת הָאֲדָמָה וּבְזַרְעֶךָ׃ 2

8.15
וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר־תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל־הָאֲדָמָה הַזֹּאת כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם־עָשִׂיתִי אֵת אֲשֶׁר־דִּבַּרְתִּי לָךְ׃ 2
8.16
וַיִּיקַץ יַעֲקֹב מִשְּׁנָתוֹ וַיֹּאמֶר אָכֵן יֵשׁ יְהוָה בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָעְתִּי׃ 2
8.17
וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם׃
2
9.31
וַיַּרְא יְהוָה כִּי־שְׂנוּאָה לֵאָה וַיִּפְתַּח אֶת־רַחְמָהּ וְרָחֵל עֲקָרָה׃
32.31
וַיִּקְרָא יַעֲקֹב שֵׁם הַמָּקוֹם פְּנִיאֵל כִּי־רָאִיתִי אֱלֹהִים פָּנִים אֶל־פָּנִים וַתִּנָּצֵל נַפְשִׁי׃
35.22
וַיְהִי בִּשְׁכֹּן יִשְׂרָאֵל בָּאָרֶץ הַהִוא וַיֵּלֶךְ רְאוּבֵן וַיִּשְׁכַּב אֶת־בִּלְהָה פִּילֶגֶשׁ אָבִיו וַיִּשְׁמַע יִשְׂרָאֵל וַיִּהְיוּ בְנֵי־יַעֲקֹב שְׁנֵים עָשָׂר׃
37.5
וַיַּחֲלֹם יוֹסֵף חֲלוֹם וַיַּגֵּד לְאֶחָיו וַיּוֹסִפוּ עוֹד שְׂנֹא אֹתוֹ׃
3
8.18
וַיֹּאמֶר מָה הָעֵרָבוֹן אֲשֶׁר אֶתֶּן־לָּךְ וַתֹּאמֶר חֹתָמְךָ וּפְתִילֶךָ וּמַטְּךָ אֲשֶׁר בְּיָדֶךָ וַיִּתֶּן־לָּהּ וַיָּבֹא אֵלֶיהָ וַתַּהַר לוֹ׃
40.5
וַיַּחַלְמוּ חֲלוֹם שְׁנֵיהֶם אִישׁ חֲלֹמוֹ בְּלַיְלָה אֶחָד אִישׁ כְּפִתְרוֹן חֲלֹמוֹ הַמַּשְׁקֶה וְהָאֹפֶה אֲשֶׁר לְמֶלֶךְ מִצְרַיִם אֲשֶׁר אֲסוּרִים בְּבֵית הַסֹּהַר׃ 40.6 וַיָּבֹא אֲלֵיהֶם יוֹסֵף בַּבֹּקֶר וַיַּרְא אֹתָם וְהִנָּם זֹעֲפִים׃ 40.7 וַיִּשְׁאַל אֶת־סְרִיסֵי פַרְעֹה אֲשֶׁר אִתּוֹ בְמִשְׁמַר בֵּית אֲדֹנָיו לֵאמֹר מַדּוּעַ פְּנֵיכֶם רָעִים הַיּוֹם׃ 40.8 וַיֹּאמְרוּ אֵלָיו חֲלוֹם חָלַמְנוּ וּפֹתֵר אֵין אֹתוֹ וַיֹּאמֶר אֲלֵהֶם יוֹסֵף הֲלוֹא לֵאלֹהִים פִּתְרֹנִים סַפְּרוּ־נָא לִי׃ 40.9 וַיְסַפֵּר שַׂר־הַמַּשְׁקִים אֶת־חֲלֹמוֹ לְיוֹסֵף וַיֹּאמֶר לוֹ בַּחֲלוֹמִי וְהִנֵּה־גֶפֶן לְפָנָי׃ 40.11 וְכוֹס פַּרְעֹה בְּיָדִי וָאֶקַּח אֶת־הָעֲנָבִים וָאֶשְׂחַט אֹתָם אֶל־כּוֹס פַּרְעֹה וָאֶתֵּן אֶת־הַכּוֹס עַל־כַּף פַּרְעֹה׃ 40.12 וַיֹּאמֶר לוֹ יוֹסֵף זֶה פִּתְרֹנוֹ שְׁלֹשֶׁת הַשָּׂרִגִים שְׁלֹשֶׁת יָמִים הֵם׃ 40.13 בְּעוֹד שְׁלֹשֶׁת יָמִים יִשָּׂא פַרְעֹה אֶת־רֹאשֶׁךָ וַהֲשִׁיבְךָ עַל־כַּנֶּךָ וְנָתַתָּ כוֹס־פַּרְעֹה בְּיָדוֹ כַּמִּשְׁפָּט הָרִאשׁוֹן אֲשֶׁר הָיִיתָ מַשְׁקֵהוּ׃ 40.14 כִּי אִם־זְכַרְתַּנִי אִתְּךָ כַּאֲשֶׁר יִיטַב לָךְ וְעָשִׂיתָ־נָּא עִמָּדִי חָסֶד וְהִזְכַּרְתַּנִי אֶל־פַּרְעֹה וְהוֹצֵאתַנִי מִן־הַבַּיִת הַזֶּה׃ 40.15 כִּי־גֻנֹּב גֻּנַּבְתִּי מֵאֶרֶץ הָעִבְרִים וְגַם־פֹּה לֹא־עָשִׂיתִי מְאוּמָה כִּי־שָׂמוּ אֹתִי בַּבּוֹר׃ 40.16 וַיַּרְא שַׂר־הָאֹפִים כִּי טוֹב פָּתָר וַיֹּאמֶר אֶל־יוֹסֵף אַף־אֲנִי בַּחֲלוֹמִי וְהִנֵּה שְׁלֹשָׁה סַלֵּי חֹרִי עַל־רֹאשִׁי׃ 40.17 וּבַסַּל הָעֶלְיוֹן מִכֹּל מַאֲכַל פַּרְעֹה מַעֲשֵׂה אֹפֶה וְהָעוֹף אֹכֵל אֹתָם מִן־הַסַּל מֵעַל רֹאשִׁי׃ 40.18 וַיַּעַן יוֹסֵף וַיֹּאמֶר זֶה פִּתְרֹנוֹ שְׁלֹשֶׁת הַסַּלִּים שְׁלֹשֶׁת יָמִים הֵם׃ 40.19 בְּעוֹד שְׁלֹשֶׁת יָמִים יִשָּׂא פַרְעֹה אֶת־רֹאשְׁךָ מֵעָלֶיךָ וְתָלָה אוֹתְךָ עַל־עֵץ וְאָכַל הָעוֹף אֶת־בְּשָׂרְךָ מֵעָלֶיךָ׃ 40.21 וַיָּשֶׁב אֶת־שַׂר הַמַּשְׁקִים עַל־מַשְׁקֵהוּ וַיִּתֵּן הַכּוֹס עַל־כַּף פַּרְעֹה׃ 40.22 וְאֵת שַׂר הָאֹפִים תָּלָה כַּאֲשֶׁר פָּתַר לָהֶם יוֹסֵף׃ 4
1.1
וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים וּפַרְעֹה חֹלֵם וְהִנֵּה עֹמֵד עַל־הַיְאֹר׃ 4
1.1
פַּרְעֹה קָצַף עַל־עֲבָדָיו וַיִּתֵּן אֹתִי בְּמִשְׁמַר בֵּית שַׂר הַטַּבָּחִים אֹתִי וְאֵת שַׂר הָאֹפִים׃ 41.2 וְהִנֵּה מִן־הַיְאֹר עֹלֹת שֶׁבַע פָּרוֹת יְפוֹת מַרְאֶה וּבְרִיאֹת בָּשָׂר וַתִּרְעֶינָה בָּאָחוּ׃ 41.2 וַתֹּאכַלְנָה הַפָּרוֹת הָרַקּוֹת וְהָרָעוֹת אֵת שֶׁבַע הַפָּרוֹת הָרִאשֹׁנוֹת הַבְּרִיאֹת׃ 41.3 וְהִנֵּה שֶׁבַע פָּרוֹת אֲחֵרוֹת עֹלוֹת אַחֲרֵיהֶן מִן־הַיְאֹר רָעוֹת מַרְאֶה וְדַקּוֹת בָּשָׂר וַתַּעֲמֹדְנָה אֵצֶל הַפָּרוֹת עַל־שְׂפַת הַיְאֹר׃ 41.3 וְקָמוּ שֶׁבַע שְׁנֵי רָעָב אַחֲרֵיהֶן וְנִשְׁכַּח כָּל־הַשָּׂבָע בְּאֶרֶץ מִצְרָיִם וְכִלָּה הָרָעָב אֶת־הָאָרֶץ׃ 41.4 אַתָּה תִּהְיֶה עַל־בֵּיתִי וְעַל־פִּיךָ יִשַּׁק כָּל־עַמִּי רַק הַכִּסֵּא אֶגְדַּל מִמֶּךָּ׃ 41.4 וַתֹּאכַלְנָה הַפָּרוֹת רָעוֹת הַמַּרְאֶה וְדַקֹּת הַבָּשָׂר אֵת שֶׁבַע הַפָּרוֹת יְפֹת הַמַּרְאֶה וְהַבְּרִיאֹת וַיִּיקַץ פַּרְעֹה׃ 41.5 וַיִּישָׁן וַיַּחֲלֹם שֵׁנִית וְהִנֵּה שֶׁבַע שִׁבֳּלִים עֹלוֹת בְּקָנֶה אֶחָד בְּרִיאוֹת וְטֹבוֹת׃ 41.5 וּלְיוֹסֵף יֻלַּד שְׁנֵי בָנִים בְּטֶרֶם תָּבוֹא שְׁנַת הָרָעָב אֲשֶׁר יָלְדָה־לּוֹ אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אוֹן׃ 41.6 וְהִנֵּה שֶׁבַע שִׁבֳּלִים דַּקּוֹת וּשְׁדוּפֹת קָדִים צֹמְחוֹת אַחֲרֵיהֶן׃ 4
1.7
וַתִּבְלַעְנָה הַשִּׁבֳּלִים הַדַּקּוֹת אֵת שֶׁבַע הַשִּׁבֳּלִים הַבְּרִיאוֹת וְהַמְּלֵאוֹת וַיִּיקַץ פַּרְעֹה וְהִנֵּה חֲלוֹם׃ 41.8 וַיְהִי בַבֹּקֶר וַתִּפָּעֶם רוּחוֹ וַיִּשְׁלַח וַיִּקְרָא אֶת־כָּל־חַרְטֻמֵּי מִצְרַיִם וְאֶת־כָּל־חֲכָמֶיהָ וַיְסַפֵּר פַּרְעֹה לָהֶם אֶת־חֲלֹמוֹ וְאֵין־פּוֹתֵר אוֹתָם לְפַרְעֹה׃ 41.9 וַיְדַבֵּר שַׂר הַמַּשְׁקִים אֶת־פַּרְעֹה לֵאמֹר אֶת־חֲטָאַי אֲנִי מַזְכִּיר הַיּוֹם׃ 4
1.11
וַנַּחַלְמָה חֲלוֹם בְּלַיְלָה אֶחָד אֲנִי וָהוּא אִישׁ כְּפִתְרוֹן חֲלֹמוֹ חָלָמְנוּ׃ 4
1.12
וְשָׁם אִתָּנוּ נַעַר עִבְרִי עֶבֶד לְשַׂר הַטַּבָּחִים וַנְּסַפֶּר־לוֹ וַיִּפְתָּר־לָנוּ אֶת־חֲלֹמֹתֵינוּ אִישׁ כַּחֲלֹמוֹ פָּתָר׃ 4
1.13
וַיְהִי כַּאֲשֶׁר פָּתַר־לָנוּ כֵּן הָיָה אֹתִי הֵשִׁיב עַל־כַּנִּי וְאֹתוֹ תָלָה׃ 4

1.14
וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא אֶת־יוֹסֵף וַיְרִיצֻהוּ מִן־הַבּוֹר וַיְגַלַּח וַיְחַלֵּף שִׂמְלֹתָיו וַיָּבֹא אֶל־פַּרְעֹה׃ 4
1.15
וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף חֲלוֹם חָלַמְתִּי וּפֹתֵר אֵין אֹתוֹ וַאֲנִי שָׁמַעְתִּי עָלֶיךָ לֵאמֹר תִּשְׁמַע חֲלוֹם לִפְתֹּר אֹתוֹ׃ 4
1.16
וַיַּעַן יוֹסֵף אֶת־פַּרְעֹה לֵאמֹר בִּלְעָדָי אֱלֹהִים יַעֲנֶה אֶת־שְׁלוֹם פַּרְעֹה׃ 4
1.17
וַיְדַבֵּר פַּרְעֹה אֶל־יוֹסֵף בַּחֲלֹמִי הִנְנִי עֹמֵד עַל־שְׂפַת הַיְאֹר׃ 4
1.18
וְהִנֵּה מִן־הַיְאֹר עֹלֹת שֶׁבַע פָּרוֹת בְּרִיאוֹת בָּשָׂר וִיפֹת תֹּאַר וַתִּרְעֶינָה בָּאָחוּ׃ 4
1.19
וְהִנֵּה שֶׁבַע־פָּרוֹת אֲחֵרוֹת עֹלוֹת אַחֲרֵיהֶן דַּלּוֹת וְרָעוֹת תֹּאַר מְאֹד וְרַקּוֹת בָּשָׂר לֹא־רָאִיתִי כָהֵנָּה בְּכָל־אֶרֶץ מִצְרַיִם לָרֹעַ׃ 41.21 וַתָּבֹאנָה אֶל־קִרְבֶּנָה וְלֹא נוֹדַע כִּי־בָאוּ אֶל־קִרְבֶּנָה וּמַרְאֵיהֶן רַע כַּאֲשֶׁר בַּתְּחִלָּה וָאִיקָץ׃ 4
1.22
וָאֵרֶא בַּחֲלֹמִי וְהִנֵּה שֶׁבַע שִׁבֳּלִים עֹלֹת בְּקָנֶה אֶחָד מְלֵאֹת וְטֹבוֹת׃ 41.23 וְהִנֵּה שֶׁבַע שִׁבֳּלִים צְנֻמוֹת דַּקּוֹת שְׁדֻפוֹת קָדִים צֹמְחוֹת אַחֲרֵיהֶם׃ 4
1.24
וַתִּבְלַעְןָ הָשִׁבֳּלִים הַדַּקֹּת אֵת שֶׁבַע הַשִׁבֳּלִים הַטֹּבוֹת וָאֹמַר אֶל־הַחַרְטֻמִּים וְאֵין מַגִּיד לִי׃ 41.25 וַיֹּאמֶר יוֹסֵף אֶל־פַּרְעֹה חֲלוֹם פַּרְעֹה אֶחָד הוּא אֵת אֲשֶׁר הָאֱלֹהִים עֹשֶׂה הִגִּיד לְפַרְעֹה׃ 41.26 שֶׁבַע פָּרֹת הַטֹּבֹת שֶׁבַע שָׁנִים הֵנָּה וְשֶׁבַע הַשִּׁבֳּלִים הַטֹּבֹת שֶׁבַע שָׁנִים הֵנָּה חֲלוֹם אֶחָד הוּא׃ 41.27 וְשֶׁבַע הַפָּרוֹת הָרַקּוֹת וְהָרָעֹת הָעֹלֹת אַחֲרֵיהֶן שֶׁבַע שָׁנִים הֵנָּה וְשֶׁבַע הַשִׁבֳּלִים הָרֵקוֹת שְׁדֻפוֹת הַקָּדִים יִהְיוּ שֶׁבַע שְׁנֵי רָעָב׃ 41.28 הוּא הַדָּבָר אֲשֶׁר דִּבַּרְתִּי אֶל־פַּרְעֹה אֲשֶׁר הָאֱלֹהִים עֹשֶׂה הֶרְאָה אֶת־פַּרְעֹה׃ 41.29 הִנֵּה שֶׁבַע שָׁנִים בָּאוֹת שָׂבָע גָּדוֹל בְּכָל־אֶרֶץ מִצְרָיִם׃ 4
1.31
וְלֹא־יִוָּדַע הַשָּׂבָע בָּאָרֶץ מִפְּנֵי הָרָעָב הַהוּא אַחֲרֵי־כֵן כִּי־כָבֵד הוּא מְאֹד׃ 41.32 וְעַל הִשָּׁנוֹת הַחֲלוֹם אֶל־פַּרְעֹה פַּעֲמָיִם כִּי־נָכוֹן הַדָּבָר מֵעִם הָאֱלֹהִים וּמְמַהֵר הָאֱלֹהִים לַעֲשֹׂתוֹ׃ 41.33 וְעַתָּה יֵרֶא פַרְעֹה אִישׁ נָבוֹן וְחָכָם וִישִׁיתֵהוּ עַל־אֶרֶץ מִצְרָיִם׃ 41.34 יַעֲשֶׂה פַרְעֹה וְיַפְקֵד פְּקִדִים עַל־הָאָרֶץ וְחִמֵּשׁ אֶת־אֶרֶץ מִצְרַיִם בְּשֶׁבַע שְׁנֵי הַשָּׂבָע׃ 41.35 וְיִקְבְּצוּ אֶת־כָּל־אֹכֶל הַשָּׁנִים הַטֹּבֹת הַבָּאֹת הָאֵלֶּה וְיִצְבְּרוּ־בָר תַּחַת יַד־פַּרְעֹה אֹכֶל בֶּעָרִים וְשָׁמָרוּ׃ 41.36 וְהָיָה הָאֹכֶל לְפִקָּדוֹן לָאָרֶץ לְשֶׁבַע שְׁנֵי הָרָעָב אֲשֶׁר תִּהְיֶיןָ בְּאֶרֶץ מִצְרָיִם וְלֹא־תִכָּרֵת הָאָרֶץ בָּרָעָב׃
41.38
וַיֹּאמֶר פַּרְעֹה אֶל־עֲבָדָיו הֲנִמְצָא כָזֶה אִישׁ אֲשֶׁר רוּחַ אֱלֹהִים בּוֹ׃ 41.39 וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף אַחֲרֵי הוֹדִיעַ אֱלֹהִים אוֹתְךָ אֶת־כָּל־זֹאת אֵין־נָבוֹן וְחָכָם כָּמוֹךָ׃ 41.41 וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף רְאֵה נָתַתִּי אֹתְךָ עַל כָּל־אֶרֶץ מִצְרָיִם׃ 41.42 וַיָּסַר פַּרְעֹה אֶת־טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתֵּן אֹתָהּ עַל־יַד יוֹסֵף וַיַּלְבֵּשׁ אֹתוֹ בִּגְדֵי־שֵׁשׁ וַיָּשֶׂם רְבִד הַזָּהָב עַל־צַוָּארוֹ׃ 41.43 וַיַּרְכֵּב אֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה אֲשֶׁר־לוֹ וַיִּקְרְאוּ לְפָנָיו אַבְרֵךְ וְנָתוֹן אֹתוֹ עַל כָּל־אֶרֶץ מִצְרָיִם׃ 41.44 וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף אֲנִי פַרְעֹה וּבִלְעָדֶיךָ לֹא־יָרִים אִישׁ אֶת־יָדוֹ וְאֶת־רַגְלוֹ בְּכָל־אֶרֶץ מִצְרָיִם׃ 41.45 וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃
47.31
וַיֹּאמֶר הִשָּׁבְעָה לִי וַיִּשָּׁבַע לוֹ וַיִּשְׁתַּחוּ יִשְׂרָאֵל עַל־רֹאשׁ הַמִּטָּה׃'' None
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1.1 In the beginning God created the heaven and the earth. 1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. 1.3 And God said: ‘Let there be light.’ And there was light. 1.4 And God saw the light, that it was good; and God divided the light from the darkness.
1.7
And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.

1.14
And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;
1.15
and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so.
1.16
And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars.
1.17
And God set them in the firmament of the heaven to give light upon the earth,
1.18
and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good.
1.19
And there was evening and there was morning, a fourth day. 1.20 And God said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.’
1.22
And God blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’
1.24
And God said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind.’ And it was so. 1.25 And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good. 1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them. 1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’
1.31
And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.
2.2
And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made. 2.3 And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made.
2.5
No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground;
2.7
Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 2.8 And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed. 2.9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.
2.17
but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’

2.21
And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof.
2.22
And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man.
3.7
And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles.
3.22
And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’
3.24
So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.
4.1
And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’
4.4
And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering;
4.7
If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’ 4.8 And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. 4.9 And the LORD said unto Cain: ‘Where is Abel thy brother?’ And he said: ‘I know not; am I my brother’s keeper?’
4.10
And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground.
4.11
And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from thy hand.
4.12
When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth.’
4.13
And Cain said unto the LORD: ‘My punishment is greater than I can bear.
4.14
Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’
4.15
And the LORD said unto him: ‘Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.’ And the LORD set a sign for Cain, lest any finding him should smite him.

4.17
And Cain knew his wife; and she conceived, and bore Enoch; and he builded a city, and called the name of the city after the name of his son Enoch.
4.25
And Adam knew his wife again; and she bore a son, and called his name Seth: ‘for God hath appointed me another seed instead of Abel; for Cain slew him.’ 4.26 And to Seth, to him also there was born a son; and he called his name Enosh; then began men to call upon the name of the LORD.
5.4
And the days of Adam after he begot Seth were eight hundred years; and he begot sons and daughters. 5.5 And all the days that Adam lived were nine hundred and thirty years; and he died.
5.9
And Enosh lived ninety years, and begot Ke. 5.10 And Enosh lived after he begot Ke eight hundred and fifteen years, and begot sons and daughters. 5.11 And all the days of Enosh were nine hundred and five years; and he died. 5.12 And Ke lived seventy years, and begot Mahalalel. 5.13 And Ke lived after he begot Mahalalel eight hundred and forty years, and begot sons and daughters. 5.14 And all the days of Ke were nine hundred and ten years; and he died. 5.15 And Mahalalel lived sixty and five years, and begot Jared. 5.16 And Mahalalel lived after he begot Jared eight hundred and thirty years, and begot sons and daughters. 5.17 And all the days of Mahalalel were eight hundred ninety and five years; and he died. 5.18 And Jared lived a hundred sixty and two years, and begot Enoch. 5.19 And Jared lived after he begot Enoch eight hundred years, and begot sons and daughters. 5.20 And all the days of Jared were nine hundred sixty and two years; and he died. . 5.21 And Enoch lived sixty and five years, and begot Methuselah. 5.22 And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters. 5.23 And all the days of Enoch were three hundred sixty and five years. 5.24 And Enoch walked with God, and he was not; for God took him. 5.25 And Methuselah lived a hundred eighty and seven years, and begot Lamech.
5.29
And he called his name Noah, saying: ‘This same shall comfort us in our work and in the toil of our hands, which cometh from the ground which the LORD hath cursed.’
6.1
And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown. 6.5 And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
6.9
These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God.

6.14
Make thee an ark of gopher wood; with rooms shalt thou make the ark, and shalt pitch it within and without with pitch.
7.22
all in whose nostrils was the breath of the spirit of life, whatsoever was in the dry land, died.
8.1
And God remembered Noah, and every living thing, and all the cattle that were with him in the ark; and God made a wind to pass over the earth, and the waters assuaged;
8.6
And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made.
8.21
And the LORD smelled the sweet savour; and the LORD said in His heart: ‘I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done.
9.3
Every moving thing that liveth shall be for food for you; as the green herb have I given you all. 9.4 Only flesh with the life thereof, which is the blood thereof, shall ye not eat.
9.6
Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man. 9.7 And you, be ye fruitful, and multiply; swarm in the earth, and multiply therein.’ .
9.11
And I will establish My covet with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’
9.15
that I will remember My covet, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.
9.20
And Noah, the man of the land, began and planted a vineyard. 9.21 And he drank of the wine, and was drunken; and he was uncovered within his tent. 9.22 And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. 9.23 And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness. 9.24 And Noah awoke from his wine, and knew what his youngest son had done unto him. 9.25 And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren. 9.26 And he said: Blessed be the LORD, the God of Shem; And let Canaan be their servant. 9.27 God enlarge Japheth, and he shall dwell in the tents of Shem; And let Canaan be their servant.
12.1
Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.
1
2.5
And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came. 12.6 And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land. 1
2.7
And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him. 12.8 And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto the LORD, and called upon the name of the LORD.

12.10
And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land.
12.11
And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon.
12.12
And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive.
12.13
Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’
12.14
And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.
12.15
And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house.
12.16
And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.
1
2.17
And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife.
12.18
And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?
12.19
Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’ 1
2.20
And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had.
1
3.7
And there was a strife between the herdmen of Abram’s cattle and the herdmen of Lot’s cattle. And the Canaanite and the Perizzite dwelt then in the land.
13.14
And the LORD said unto Abram, after that Lot was separated from him: ‘Lift up now thine eyes, and look from the place where thou art, northward and southward and eastward and westward; 13.15 for all the land which thou seest, to thee will I give it, and to thy seed for ever. 13.16 And I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall thy seed also be numbered. 13.17 Arise, walk through the land in the length of it and in the breadth of it; for unto thee will I give it.’
14.3
All these came as allies unto the vale of Siddim—the same is the Salt Sea.
1

4.17
And the king of Sodom went out to meet him, after his return from the slaughter of Chedorlaomer and the kings that were with him, at the vale of Shaveh—the same is the King’s Vale. 1
4.18
And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High. 1
4.19
And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth; 14.20 and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all.
15.1
After these things the word of the LORD came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’ 15.2 And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’ 15.3 And Abram said: ‘Behold, to me Thou hast given no seed, and, lo, one born in my house is to be mine heir.’ 1
5.4
And, behold, the word of the LORD came unto him, saying: ‘This man shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.’ 15.5 And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’ 15.6 And he believed in the LORD; and He counted it to him for righteousness. 15.7 And He said unto him: ‘I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.’ 15.8 And he said: ‘O Lord GOD, whereby shall I know that I shall inherit it?’ 1
5.9
And He said unto him: ‘Take Me a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon.’
15.10
And he took him all these, and divided them in the midst, and laid each half over against the other; but the birds divided he not.
15.11
And the birds of prey came down upon the carcasses, and Abram drove them away.
15.12
And it came to pass, that, when the sun was going down, a deep sleep fell upon Abram; and, lo, a dread, even a great darkness, fell upon him.
15.13
And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;
15.14
and also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance.
15.15
But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.
15.16
And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.’
15.17
And it came to pass, that, when the sun went down, and there was thick darkness, behold a smoking furnace, and a flaming torch that passed between these pieces.
15.18
In that day the LORD made a covet with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;
15.19
the Kenite, and the Kenizzite, and the Kadmonite, 15.20 and the Hittite, and the Perizzite, and the Rephaim,
16.7
And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur. 16.8 And he said: ‘Hagar, Sarai’s handmaid, whence camest thou? and whither goest thou?’ And she said: ‘I flee from the face of my mistress Sarai.’ 1
6.9
And the angel of the LORD said unto her: ‘Return to thy mistress, and submit thyself under her hands.’ 1
6.10
And the angel of the LORD said unto her: ‘I will greatly multiply thy seed, that it shall not be numbered for multitude. 1
6.11
And the angel of the LORD said unto her: ‘Behold, thou art with child, and shalt bear a son; and thou shalt call his name Ishmael, because the LORD hath heard thy affliction. 1
6.12
And he shall be a wild ass of a man: his hand shall be against every man, and every man’s hand against him; and he shall dwell in the face of all his brethren.’ 1
6.13
And she called the name of the LORD that spoke unto her, Thou art a God of seeing; for she said: ‘Have I even here seen Him that seeth Me?’ 1

6.14
Wherefore the well was called Beer-lahai-roi; behold, it is between Kadesh and Bered.
17.1
And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted.
17.5
Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee. 17.6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.

17.17
Then Abraham fell upon his face, and laughed, and said in his heart: ‘Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?’

17.19
And God said: ‘‘Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac; and I will establish My covet with him for an everlasting covet for his seed after him.
18.25
That be far from Thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from Thee; shall not the judge of all the earth do justly?’
19.5
And they called unto Lot, and said unto him: ‘Where are the men that came in to thee this night? bring them out unto us, that we may know them.’
20.2
And Abraham said of Sarah his wife: ‘She is my sister.’ And Abimelech king of Gerar sent, and took Sarah. 20.3 But God came to Abimelech in a dream of the night, and said to him: ‘Behold, thou shalt die, because of the woman whom thou hast taken; for she is a man’s wife.’ 20.4 Now Abimelech had not come near her; and he said: ‘Lord, wilt Thou slay even a righteous nation? 20.5 Said he not himself unto me: She is my sister? and she, even she herself said: He is my brother. In the simplicity of my heart and the innocency of my hands have I done this.’ 20.6 And God said unto him in the dream: ‘Yea, I know that in the simplicity of thy heart thou hast done this, and I also withheld thee from sinning against Me. Therefore suffered I thee not to touch her. 20.7 Now therefore restore the man’s wife; for he is a prophet, and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.’ 20.8 And Abimelech rose early in the morning, and called all his servants, and told all these things in their ears; and the men were sore afraid. 20.9 Then Abimelech called Abraham, and said unto him: ‘What hast thou done unto us? and wherein have I sinned against thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.’ 20.10 And Abimelech said unto Abraham: ‘What sawest thou, that thou hast done this thing?’ 20.11 And Abraham said: ‘Because I thought: Surely the fear of God is not in this place; and they will slay me for my wife’s sake. 20.12 And moreover she is indeed my sister, the daughter of my father, but not the daughter of my mother; and so she became my wife. 20.13 And it came to pass, when God caused me to wander from my father’s house, that I said unto her: This is thy kindness which thou shalt show unto me; at every place whither we shall come, say of me: He is my brother.’ 20.14 And Abimelech took sheep and oxen, and men-servants and women-servants, and gave them unto Abraham, and restored him Sarah his wife. 20.15 And Abimelech said: ‘Behold, my land is before thee: dwell where it pleaseth thee.’ 20.16 And unto Sarah he said: ‘Behold, I have given thy brother a thousand pieces of silver; behold, it is for thee a covering of the eyes to all that are with thee; and before all men thou art righted.’ 20.17 And Abraham prayed unto God; and God healed Abimelech, and his wife, and his maid-servants; and they bore children. 20.18 For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham’s wife.
21.6
And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’ 2
1.10
Wherefore she said unto Abraham: ‘Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.’
22.1
And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’ 2
2.2
And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’ 22.3 And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him. 22.4 On the third day Abraham lifted up his eyes, and saw the place afar off. 2
2.5
And Abraham said unto his young men: ‘Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come back to you.’ 22.6 And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together. 2
2.7
And Isaac spoke unto Abraham his father, and said: ‘My father.’ And he said: ‘Here am I, my son.’ And he said: ‘Behold the fire and the wood; but where is the lamb for a burnt-offering?’ 22.8 And Abraham said: ‘God will aprovide Himself the lamb for a burnt-offering, my son.’ So they went both of them together. 22.9 And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood.
22.10
And Abraham stretched forth his hand, and took the knife to slay his son.
22.11
And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’
22.12
And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’
22.13
And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son.
22.14
And Abraham called the name of that place Adonai-jireh; as it is said to this day: ‘In the mount where the LORD is seen.’
23.6
’Hear us, my lord: thou art a mighty prince among us; in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.’
2
4.1
And Abraham was old, well stricken in age; and the LORD had blessed Abraham in all things.
26.5
because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws.’
2
6.17
And Isaac departed thence, and encamped in the valley of Gerar, and dwelt there. 2
6.18
And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham; and he called their names after the names by which his father had called them. 2
6.19
And Isaac’s servants digged in the valley, and found there a well of living water. 26.20 And the herdmen of Gerar strove with Isaac’s herdmen, saying: ‘The water is ours.’ And he called the name of the well Esek; because they contended with him. 26.21 And they digged another well, and they strove for that also. And he called the name of it Sitnah. 26.22 And he removed from thence, and digged another well; and for that they strove not. And he called the name of it Rehoboth; and he said: ‘For now the LORD hath made room for us, and we shall be fruitful in the land.’ 26.23 And he went up from thence to Beer-sheba. 26.24 And the LORD appeared unto him the same night, and said: ‘I am the God of Abraham thy father. Fear not, for I am with thee, and will bless thee, and multiply thy seed for My servant Abraham’s sake.’ 26.25 And he builded an altar there, and called upon the name of the LORD, and pitched his tent there; and there Isaac’s servants digged a well. 26.26 Then Abimelech went to him from Gerar, and Ahuzzath his friend, and Phicol the captain of his host. 26.27 And Isaac said unto them: ‘Wherefore are ye come unto me, seeing ye hate me, and have sent me away from you?’ 26.28 And they said: ‘We saw plainly that the LORD was with thee; and we said: Let there now be an oath betwixt us, even betwixt us and thee, and let us make a covet with thee; 26.29 that thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace; thou art now the blessed of the LORD.’" 26.30 And he made them a feast, and they did eat and drink. 26.31 And they rose up betimes in the morning, and swore one to another; and Isaac sent them away, and they departed from him in peace. 26.32 And it came to pass the same day, that Isaac’s servants came, and told him concerning the well which they had digged, and said unto him: ‘We have found water.’
2
8.10
And Jacob went out from Beer-sheba, and went toward Haran. 2
8.11
And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep. 2
8.12
And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it. 2
8.13
And, behold, the LORD stood beside him, and said: ‘I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed. 2
8.14
And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south. And in thee and in thy seed shall all the families of the earth be blessed. 2

8.15
And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee back into this land; for I will not leave thee, until I have done that which I have spoken to thee of.’ 2
8.16
And Jacob awaked out of his sleep, and he said: ‘Surely the LORD is in this place; and I knew it not.’ 2
8.17
And he was afraid, and said: ‘How full of awe is this place! this is none other than the house of God, and this is the gate of heaven.’
2
9.31
And the LORD saw that Leah was hated, and he opened her womb; but Rachel was barren.
32.31
And Jacob called the name of the place Peniel: ‘for I have seen God face to face, and my life is preserved.’
35.22
And it came to pass, while Israel dwelt in that land, that Reuben went and lay with Bilhah his father’s concubine; and Israel heard of it. Now the sons of Jacob were twelve:
37.5
And Joseph dreamed a dream, and he told it to his brethren; and they hated him yet the more.
3
8.18
And he said: ‘What pledge shall I give thee?’ And she said: ‘Thy signet and thy cord, and thy staff that is in thy hand.’ And he gave them to her, and came in unto her, and she conceived by him.
40.5
And they dreamed a dream both of them, each man his dream, in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, who were bound in the prison. 40.6 And Joseph came in unto them in the morning, and saw them, and, behold, they were sad. 40.7 And he asked Pharaoh’s officers that were with him in the ward of his master’s house, saying: ‘Wherefore look ye so sad to-day?’ 40.8 And they said unto him: ‘We have dreamed a dream, and there is none that can interpret it.’ And Joseph said unto them: ‘Do not interpretations belong to God? tell it me, I pray you.’ 40.9 And the chief butler told his dream to Joseph, and said to him: ‘In my dream, behold, a vine was before me; 40.10 and in the vine were three branches; and as it was budding, its blossoms shot forth, and the clusters thereof brought forth ripe grapes, 40.11 and Pharaoh’s cup was in my hand; and I took the grapes, and pressed them into Pharaoh’s cup, and I gave the cup into Pharaoh’s hand.’ 40.12 And Joseph said unto him: ‘This is the interpretation of it: the three branches are three days; 40.13 within yet three days shall Pharaoh lift up thy head, and restore thee unto thine office; and thou shalt give Pharaoh’s cup into his hand, after the former manner when thou wast his butler. 40.14 But have me in thy remembrance when it shall be well with thee, and show kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house. 40.15 For indeed I was stolen away out of the land of the Hebrews; and here also have I done nothing that they should put me into the dungeon.’ 40.16 When the chief baker saw that the interpretation was good, he said unto Joseph: ‘I also saw in my dream, and, behold, three baskets of white bread were on my head; 40.17 and in the uppermost basket there was of all manner of baked food for Pharaoh; and the birds did eat them out of the basket upon my head.’ 40.18 And Joseph answered and said: ‘This is the interpretation thereof: the three baskets are three days; 40.19 within yet three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee.’ 40.20 And it came to pass the third day, which was Pharaoh’s birthday, that he made a feast unto all his servants; and he lifted up the head of the chief butler and the head of the chief baker among his servants. 40.21 And he restored the chief butler back unto his butlership; and he gave the cup into Pharaoh’s hand. 40.22 But he hanged the chief baker, as Joseph had interpreted to them. 4
1.1
And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. 41.2 And, behold, there came up out of the river seven kine, well-favoured and fat-fleshed; and they fed in the reed-grass. 41.3 And, behold, seven other kine came up after them out of the river, ill favoured and lean-fleshed; and stood by the other kine upon the brink of the river. 41.4 And the ill-favoured and lean-fleshed kine did eat up the seven well-favoured and fat kine. So Pharaoh awoke. 41.5 And he slept and dreamed a second time: and, behold, seven ears of corn came up upon one stalk, rank and good. 41.6 And, behold, seven ears, thin and blasted with the east wind, sprung up after them. 4
1.7
And the thin ears swallowed up the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream. 41.8 And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof; and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh. 41.9 Then spoke the chief butler unto Pharaoh, saying: ‘I make mention of my faults this day: 4
1.10
Pharaoh was wroth with his servants, and put me in the ward of the house of the captain of the guard, me and the chief baker. 4
1.11
And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream. 4
1.12
And there was with us there a young man, a Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret. 4
1.13
And it came to pass, as he interpreted to us, so it was: I was restored unto mine office, and he was hanged.’ 4

1.14
Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon. And he shaved himself, and changed his raiment, and came in unto Pharaoh. 4
1.15
And Pharaoh said unto Joseph: ‘I have dreamed a dream, and there is none that can interpret it; and I have heard say of thee, that when thou hearest a dream thou canst interpret it.’ 4
1.16
And Joseph answered Pharaoh, saying: ‘It is not in me; God will give Pharaoh an answer of peace.’ 4
1.17
And Pharaoh spoke unto Joseph: ‘In my dream, behold, I stood upon the brink of the river. 4
1.18
And, behold, there came up out of the river seven kine, fat-fleshed and well-favoured; and they fed in the reedgrass. 4
1.19
And, behold, seven other kine came up after them, poor and very ill-favoured and lean-fleshed, such as I never saw in all the land of Egypt for badness. 41.20 And the lean and ill-favoured kine did eat up the first seven fat kine. 41.21 And when they had eaten them up, it could not be known that they had eaten them; but they were still ill-favoured as at the beginning. So I awoke. 4
1.22
And I saw in my dream, and, behold, seven ears came up upon one stalk, full and good. 41.23 And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them. 4
1.24
And the thin ears swallowed up the seven good ears. And I told it unto the magicians; but there was none that could declare it to me.’ 41.25 And Joseph said unto Pharaoh: ‘The dream of Pharaoh is one; what God is about to do He hath declared unto Pharaoh. 41.26 The seven good kine are seven years; and the seven good ears are seven years: the dream is one. 41.27 And the seven lean and ill-favoured kine that came up after them are seven years, and also the seven empty ears blasted with the east wind; they shall be seven years of famine. 41.28 That is the thing which I spoke unto Pharaoh: what God is about to do He hath shown unto Pharaoh. 41.29 Behold, there come seven years of great plenty throughout all the land of Egypt. 41.30 And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land; 4
1.31
and the plenty shall not be known in the land by reason of that famine which followeth; for it shall be very grievous. 41.32 And for that the dream was doubled unto Pharaoh twice, it is because the thing is established by God, and God will shortly bring it to pass. 41.33 Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt. 41.34 Let Pharaoh do this, and let him appoint overseers over the land, and take up the fifth part of the land of Egypt in the seven years of plenty. 41.35 And let them gather all the food of these good years that come, and lay up corn under the hand of Pharaoh for food in the cities, and let them keep it. 41.36 And the food shall be for a store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.’
41.38
And Pharaoh said unto his servants: ‘Can we find such a one as this, a man in whom the spirit of God is?’ 41.39 And Pharaoh said unto Joseph: ‘Forasmuch as God hath shown thee all this, there is none so discreet and wise as thou. 41.40 Thou shalt be over my house, and according unto thy word shall all my people be ruled; only in the throne will I be greater than thou.’ 41.41 And Pharaoh said unto Joseph: ‘See, I have set thee over all the land of Egypt.’ 41.42 And Pharaoh took off his signet ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. 41.43 And he made him to ride in the second chariot which he had; and they cried before him: ‘Abrech’; and he set him over all the land of Egypt. 41.44 And Pharaoh said unto Joseph: ‘I am Pharaoh, and without thee shall no man lift up his hand or his foot in all the land of Egypt.’ 41.45 And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.—
47.31
And he said: ‘Swear unto me.’ And he swore unto him. And Israel bowed down upon the bed’s head.
49.10
The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be.' ' None
5. Hebrew Bible, Hosea, 2.6-2.7, 2.14-2.16, 4.2 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Exegesis, exegetical, interpretation of Scripture • Song of Songs, allegorical interpretation of • Song of Songs, origins of interpretation • Song of Songs, rabbinic interpretation of • Song of Songs, sensuality, interpretation of • interpretation, Deuteronomic • interpretation, Hellenistic Jewish • interpretation, biblical • interpretation, pre-rabbinic • scriptures, interpretation of, as basis for pistis

 Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 235; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 3, 4; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 4, 121; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 28, 48; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 233; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 114

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2.6 וְאֶת־בָּנֶיהָ לֹא אֲרַחֵם כִּי־בְנֵי זְנוּנִים הֵמָּה׃ 2.7 כִּי זָנְתָה אִמָּם הֹבִישָׁה הוֹרָתָם כִּי אָמְרָה אֵלְכָה אַחֲרֵי מְאַהֲבַי נֹתְנֵי לַחְמִי וּמֵימַי צַמְרִי וּפִשְׁתִּי שַׁמְנִי וְשִׁקּוּיָי׃
2.14
וַהֲשִׁמֹּתִי גַּפְנָהּ וּתְאֵנָתָהּ אֲשֶׁר אָמְרָה אֶתְנָה הֵמָּה לִי אֲשֶׁר נָתְנוּ־לִי מְאַהֲבָי וְשַׂמְתִּים לְיַעַר וַאֲכָלָתַם חַיַּת הַשָּׂדֶה׃ 2.15 וּפָקַדְתִּי עָלֶיהָ אֶת־יְמֵי הַבְּעָלִים אֲשֶׁר תַּקְטִיר לָהֶם וַתַּעַד נִזְמָהּ וְחֶלְיָתָהּ וַתֵּלֶךְ אַחֲרֵי מְאַהֲבֶיהָ וְאֹתִי שָׁכְחָה נְאֻם־יְהוָה׃ 2.16 לָכֵן הִנֵּה אָנֹכִי מְפַתֶּיהָ וְהֹלַכְתִּיהָ הַמִּדְבָּר וְדִבַּרְתִּי עַל לִבָּהּ׃
4.2
אָלֹה וְכַחֵשׁ וְרָצֹחַ וְגָנֹב וְנָאֹף פָּרָצוּ וְדָמִים בְּדָמִים נָגָעוּ׃' ' None
sup>
2.6 And I will not have compassion upon her children; For they are children of harlotry. 2.7 For their mother hath played the harlot, She that conceived them hath done shamefully; For she said: ‘I will go after my lovers, That give me my bread and my water, My wool and my flax, mine oil and my drink.’
2.14
And I will lay waste her vines and her fig-trees, Whereof she hath said: ‘These are my hire That my lovers have given me’; And I will make them a forest, And the beasts of the field shall eat them. 2.15 And I will visit upon her the days of the Baalim, Wherein she offered unto them, And decked herself with her ear-rings and her jewels, And went after her lovers, And forgot Me, saith the LORD. 2.16 Therefore, behold, I will allure her, And bring her into the wilderness, And speak tenderly unto her.
4.2
Swearing and lying, and killing, and stealing, and committing adultery! They break all bounds, and blood toucheth blood.' ' None
6. Hebrew Bible, Job, 9.11, 23.8 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Hermeneutics/Hermeneutical—see also, Interpretation • interpretation, rabbinic

 Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 263; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 517

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9.11 הֵן יַעֲבֹר עָלַי וְלֹא אֶרְאֶה וְיַחֲלֹף וְלֹא־אָבִין לוֹ׃
23.8
הֵן קֶדֶם אֶהֱלֹךְ וְאֵינֶנּוּ וְאָחוֹר וְלֹא־אָבִין לוֹ׃'' None
sup>
9.11 Lo, He goeth by me, and I see Him not. He passeth on also, but I perceive Him not.
23.8
Behold, I go forward, but He is not there, And backward, but I cannot perceive Him;'' None
7. Hebrew Bible, Leviticus, 1.1, 13.12, 14.17, 16.29, 17.11, 18.13, 19.17-19.18, 19.23-19.24, 20.24-20.26, 24.10, 26.9, 26.11, 26.46 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Allegory, Allegorical interpretation • Allegory, Allegorical interpretation, Philo • Angels, Angelus Interpres interpreting angel • Authority, Interpretive Strategies • Egypt, literal interpretation of • Exegesis, exegetical, interpretation of Scripture • Exegesis, exegetical, interpretation of Scripture, Jesus’ command of scriptural exegesis • Hermeneutics/Hermeneutical—see also, Interpretation • Inner-biblical interpretation • Interpretation • Interpreter of the Law • Song of Songs, sensuality, interpretation of • Wordplay, in dreams and interpretation • allegorical interpretation • dietary laws symbolic interpretation of • generation, and generative interpretations • hermeneutics, methods of interpretation • interpretation of dreams • interpretation, rabbinic • interpretations, generative • literal interpretation, “living laws” • scripture allegorical interpretation • scripture allegorical interpretation, deeper meaning • scripture allegorical interpretation, literal interpretation • sukkah, definite article interpreted as excluding women • symbol and symbolic interpretation • symbolic interpretation • symbolic interpretation, of biblical figures • symbolic interpretation, of paradise • symbolic interpretation, of wine • symbolic interpretations • text-interpretive • the Sifra, interpretive conflict in

 Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 224; Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 65; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 37, 237; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 48, 49; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 242; Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 193; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 29; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 95, 98, 156, 204, 436, 459, 477, 490, 495; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 12, 63, 218, 228, 230, 231, 244, 247, 248, 259; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 91, 92; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 118; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 23, 99; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 77; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 81, 136; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 57, 79, 80; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 215, 220; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 188; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 111, 112, 114; Stuckenbruck (2007), 1 Enoch 91-108, 714

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1.1 וְאִם־מִן־הַצֹּאן קָרְבָּנוֹ מִן־הַכְּשָׂבִים אוֹ מִן־הָעִזִּים לְעֹלָה זָכָר תָּמִים יַקְרִיבֶנּוּ׃
1.1
וַיִּקְרָא אֶל־מֹשֶׁה וַיְדַבֵּר יְהוָה אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר׃
13.12
וְאִם־פָּרוֹחַ תִּפְרַח הַצָּרַעַת בָּעוֹר וְכִסְּתָה הַצָּרַעַת אֵת כָּל־עוֹר הַנֶּגַע מֵרֹאשׁוֹ וְעַד־רַגְלָיו לְכָל־מַרְאֵה עֵינֵי הַכֹּהֵן׃
14.17
וּמִיֶּתֶר הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ יִתֵּן הַכֹּהֵן עַל־תְּנוּךְ אֹזֶן הַמִּטַּהֵר הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית עַל דַּם הָאָשָׁם׃
16.29
וְהָיְתָה לָכֶם לְחֻקַּת עוֹלָם בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ תְּעַנּוּ אֶת־נַפְשֹׁתֵיכֶם וְכָל־מְלָאכָה לֹא תַעֲשׂוּ הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם׃
17.11
כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל־הַמִּזְבֵּחַ לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם כִּי־הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר׃
18.13
עֶרְוַת אֲחוֹת־אִמְּךָ לֹא תְגַלֵּה כִּי־שְׁאֵר אִמְּךָ הִוא׃
19.17
לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃ 19.18 לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃
19.23
וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃ 19.24 וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃
20.24
וָאֹמַר לָכֶם אַתֶּם תִּירְשׁוּ אֶת־אַדְמָתָם וַאֲנִי אֶתְּנֶנָּה לָכֶם לָרֶשֶׁת אֹתָהּ אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר־הִבְדַּלְתִּי אֶתְכֶם מִן־הָעַמִּים׃ 20.25 וְהִבְדַּלְתֶּם בֵּין־הַבְּהֵמָה הַטְּהֹרָה לַטְּמֵאָה וּבֵין־הָעוֹף הַטָּמֵא לַטָּהֹר וְלֹא־תְשַׁקְּצוּ אֶת־נַפְשֹׁתֵיכֶם בַּבְּהֵמָה וּבָעוֹף וּבְכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה אֲשֶׁר־הִבְדַּלְתִּי לָכֶם לְטַמֵּא׃ 20.26 וִהְיִיתֶם לִי קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי יְהוָה וָאַבְדִּל אֶתְכֶם מִן־הָעַמִּים לִהְיוֹת לִי׃' 26.9 וּפָנִיתִי אֲלֵיכֶם וְהִפְרֵיתִי אֶתְכֶם וְהִרְבֵּיתִי אֶתְכֶם וַהֲקִימֹתִי אֶת־בְּרִיתִי אִתְּכֶם׃
26.11
וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם וְלֹא־תִגְעַל נַפְשִׁי אֶתְכֶם׃
26.46
אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד־מֹשֶׁה׃'' None
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1.1 And the LORD called unto Moses, and spoke unto him out of the tent of meeting, saying:
13.12
And if the leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague from his head even to his feet, as far as appeareth to the priest;
14.17
And of the rest of the oil that is in his hand shall the priest put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the blood of the guilt-offering.
16.29
And it shall be a statute for ever unto you: in the seventh month, on the tenth day of the month, ye shall afflict your souls, and shall do no manner of work, the home-born, or the stranger that sojourneth among you.
17.11
For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life.
18.13
Thou shalt not uncover the nakedness of thy mother’s sister; for she is thy mother’s near kinswoman.
19.17
Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him. 19.18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
19.23
And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten. 19.24 And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.
20.24
But I have said unto you: ‘Ye shall inherit their land, and I will give it unto you to possess it, a land flowing with milk and honey.’ I am the LORD your God, who have set you apart from the peoples. 20.25 Ye shall therefore separate between the clean beast and the unclean, and between the unclean fowl and the clean; and ye shall not make your souls detestable by beast, or by fowl, or by any thing wherewith the ground teemeth, which I have set apart for you to hold unclean. 20.26 And ye shall be holy unto Me; for I the LORD am holy, and have set you apart from the peoples, that ye should be Mine.
24.10
And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp.
26.9
And I will have respect unto you, and make you fruitful, and multiply you; and will establish My covet with you.
26.11
And I will set My tabernacle among you, and My soul shall not abhor you.
26.46
These are the statutes and ordices and laws, which the LORD made between Him and the children of Israel in mount Sinai by the hand of Moses.' ' None
8. Hebrew Bible, Malachi, 2.7, 3.22 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Bible, literal and figurative interpretation of • Hermeneutics/Hermeneutical—see also, Interpretation • Interpretation • interpretation, biblical

 Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 32; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 479; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 198

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2.7 כִּי־שִׂפְתֵי כֹהֵן יִשְׁמְרוּ־דַעַת וְתוֹרָה יְבַקְשׁוּ מִפִּיהוּ כִּי מַלְאַךְ יְהוָה־צְבָאוֹת הוּא׃
3.22
זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי אֲשֶׁר צִוִּיתִי אוֹתוֹ בְחֹרֵב עַל־כָּל־יִשְׂרָאֵל חֻקִּים וּמִשְׁפָּטִים׃'' None
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2.7 For the priest’s lips should keep knowledge, And they should seek the law at his mouth; For he is the messenger of the LORD of hosts.
3.22
Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and ordices.'' None
9. Hebrew Bible, Micah, 3.8 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Angels, Angelus Interpres interpreting angel • Israelite, interpretation of the spirit within • Spirit, effects of, interpret dreams/scripture • baptism of Jesus adoptive interpretation of

 Found in books: Levison (2009), Filled with the Spirit, 36; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 112; Stuckenbruck (2007), 1 Enoch 91-108, 160

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3.8 וְאוּלָם אָנֹכִי מָלֵאתִי כֹחַ אֶת־רוּחַ יְהוָה וּמִשְׁפָּט וּגְבוּרָה לְהַגִּיד לְיַעֲקֹב פִּשְׁעוֹ וּלְיִשְׂרָאֵל חַטָּאתוֹ׃'' None
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3.8 But I truly am full of power by the spirit of the LORD, and of justice, and of might, to declare unto Jacob his transgression, and to Israel his sin.'' None
10. Hebrew Bible, Numbers, 6.24-6.26, 12.6-12.8, 15.37-15.39, 21.17-21.19, 24.3, 24.17, 27.14, 27.18, 27.21, 27.23 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Authority, Interpretive Strategies • Hermeneutics/Hermeneutical—see also, Interpretation • Interpretation • Interpreter of the Law • Israelite, interpretation of the spirit within • Qumran literature, interpreter of the Torah • Shema, hyper-literal interpretation of • Spirit, effects of, interpret dreams/scripture • Wordplay, in dreams and interpretation • allegory/allegorical, allegorical text or interpretation • angelus interpres, of the Lord • biblical interpretation, Christian ‘Proof from Prophecy’ • implicit/explicit interpretation • interpretation • interpretation, Christian • interpretation, Hellenistic Jewish • interpretation, biblical • interpretation, rabbinic • interpretation, targumic • methodology, comparative interpretation • meturgeman (“interpreter”), • sukkah, definite article interpreted as excluding women

 Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 138, 224; Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 89; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 6; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 70, 109, 248, 254, 277, 287; Esler (2000), The Early Christian World, 667; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 41, 120; Flatto (2021), The Crown and the Courts, 70; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 100, 101, 478, 491, 493, 495; Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 151; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 126; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 92, 93; Levison (2009), Filled with the Spirit, 36, 74; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 373; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 141

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6.24 יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ׃ 6.25 יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃ 6.26 יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃
12.6
וַיֹּאמֶר שִׁמְעוּ־נָא דְבָרָי אִם־יִהְיֶה נְבִיאֲכֶם יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר־בּוֹ׃ 12.7 לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 12.8 פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃
15.37
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 15.38 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃ 15.39 וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃
21.17
אָז יָשִׁיר יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת עֲלִי בְאֵר עֱנוּ־לָהּ׃ 21.18 בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃
24.3
וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר נְאֻם בִּלְעָם בְּנוֹ בְעֹר וּנְאֻם הַגֶּבֶר שְׁתֻם הָעָיִן׃
24.17
אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃
27.14
כַּאֲשֶׁר מְרִיתֶם פִּי בְּמִדְבַּר־צִן בִּמְרִיבַת הָעֵדָה לְהַקְדִּישֵׁנִי בַמַּיִם לְעֵינֵיהֶם הֵם מֵי־מְרִיבַת קָדֵשׁ מִדְבַּר־צִן׃
27.18
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח־לְךָ אֶת־יְהוֹשֻׁעַ בִּן־נוּן אִישׁ אֲשֶׁר־רוּחַ בּוֹ וְסָמַכְתָּ אֶת־יָדְךָ עָלָיו׃
27.21
וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים לִפְנֵי יְהוָה עַל־פִּיו יֵצְאוּ וְעַל־פִּיו יָבֹאוּ הוּא וְכָל־בְּנֵי־יִשְׂרָאֵל אִתּוֹ וְכָל־הָעֵדָה׃
27.23
וַיִּסְמֹךְ אֶת־יָדָיו עָלָיו וַיְצַוֵּהוּ כַּאֲשֶׁר דִּבֶּר יְהוָה בְּיַד־מֹשֶׁה׃' ' None
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6.24 The LORD bless thee, and keep thee; 6.25 The LORD make His face to shine upon thee, and be gracious unto thee; 6.26 The LORD lift up His countece upon thee, and give thee peace.
12.6
And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream. 12.7 My servant Moses is not so; he is trusted in all My house; 12.8 with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’
15.37
And the LORD spoke unto Moses, saying: 15.38 ’Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue. 15.39 And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray;
21.17
Then sang Israel this song: Spring up, O well—sing ye unto it— 21.18 The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;
24.3
And he took up his parable, and said: The saying of Balaam the son of Beor, And the saying of the man whose eye is opened;
24.17
I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth.
27.14
because ye rebelled against My commandment in the wilderness of Zin, in the strife of the congregation, to sanctify Me at the waters before their eyes.’—These are the waters of Meribath-kadesh in the wilderness of Zin.—
27.18
And the LORD said unto Moses: ‘Take thee Joshua the son of Nun, a man in whom is spirit, and lay thy hand upon him;
27.21
And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the LORD; at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.’
27.23
And he laid his hands upon him, and gave him a charge, as the LORD spoke by the hand of Moses.' ' None
11. Hebrew Bible, Proverbs, 1.4-1.6, 3.18, 7.7, 9.10 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Authorial practices and purposes, History of interpretation • Hermeneutics/Hermeneutical—see also, Interpretation • arbitrariness, and kata lexin interpretation • constellations, on scriptural interpretation • feminist interpretation • interpretation, and logic • interpretation, rabbinic • interpretation, sapiential • logical interpretation

 Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 263; Estes (2020), The Tree of Life, 380; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 517; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 182; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 71, 273, 287; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 180, 182, 184, 185, 186, 187, 188

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1.4 לָתֵת לִפְתָאיִם עָרְמָה לְנַעַר דַּעַת וּמְזִמָּה׃ 1.5 יִשְׁמַע חָכָם וְיוֹסֶף לֶקַח וְנָבוֹן תַּחְבֻּלוֹת יִקְנֶה׃ 1.6 לְהָבִין מָשָׁל וּמְלִיצָה דִּבְרֵי חֲכָמִים וְחִידֹתָם׃
3.18
עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃
7.7
וָאֵרֶא בַפְּתָאיִם אָבִינָה בַבָּנִים נַעַר חֲסַר־לֵב׃' ' None
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1.4 To give prudence to the simple, To the young man knowledge and discretion; 1.5 That the wise man may hear, and increase in learning, And the man of understanding may attain unto wise counsels; 1.6 To understand a proverb, and a figure; The words of the wise, and their dark sayings.
3.18
She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast.
7.7
And I beheld among the thoughtless ones, I discerned among the youths, A young man void of understanding,
9.10
The fear of the LORD is the beginning of wisdom, and the knowledge of the All-holy is understanding.'' None
12. Hebrew Bible, Psalms, 1.1-1.2, 2.1-2.2, 16.10, 24.7, 36.4, 44.23, 68.19, 77.2, 81.3, 104.30, 109.2 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Akiva, R., interprets Song of Songs in terms of Israel and the nations • Allegory, Allegorical interpretation • Allegory, Allegorical interpretation, Luke • Angels, Angelus Interpres interpreting angel • Authority, Interpretive Strategies • Exegesis, exegetical, interpretation of Scripture • Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation • Exegesis, exegetical, interpretation of Scripture, Reinterpretation • Interpretation • Paul, as interpreter of Scripture • Song of Songs, allegorical interpretation of • Song of Songs, origins of interpretation • Song of Songs, sensuality, interpretation of • Spirit, effects of, interpret dreams/scripture • baptism of Jesus adoptive interpretation of • biblical interpretation • biblical interpretation, • constellations, on scriptural interpretation • controversy, interpretation • current, interpretation • generation, and generative interpretations • implicit/explicit interpretation • interpretation • interpretation, Deuteronomic • interpretation, biblical • interpretation, rabbinic • interpretation, targumic • interpretations, generative • scripture allegorical interpretation • scripture allegorical interpretation, literal interpretation • scripture, debates over correct interpretation of, in late antiquity • scriptures, interpretation of, as basis for pistis • symbolic interpretation, of paradise

 Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 75; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 216; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 128; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 41, 54, 66, 105, 279, 303; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 115; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 12, 51, 145; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 178, 183; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 120; Levison (2009), Filled with the Spirit, 220, 350, 354, 355, 357; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 32, 183; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 103; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 139; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 221; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 95, 97; Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 39; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 318; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 5; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 57, 58, 59, 60, 61, 67, 68, 102, 203; Stuckenbruck (2007), 1 Enoch 91-108, 715; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 182; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 243, 535

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1.1 אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃ 1.2 כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃
2.1
וְעַתָּה מְלָכִים הַשְׂכִּילוּ הִוָּסְרוּ שֹׁפְטֵי אָרֶץ׃
2.1
לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִיק׃ 2.2 יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃' 24.7 שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבוֹא מֶלֶךְ הַכָּבוֹד׃
36.4
דִּבְרֵי־פִיו אָוֶן וּמִרְמָה חָדַל לְהַשְׂכִּיל לְהֵיטִיב׃
44.23
כִּי־עָלֶיךָ הֹרַגְנוּ כָל־הַיּוֹם נֶחְשַׁבְנוּ כְּצֹאן טִבְחָה׃
68.19
עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶּׁבִי לָקַחְתָּ מַתָּנוֹת בָּאָדָם וְאַף סוֹרְרִים לִשְׁכֹּן יָהּ אֱלֹהִים׃
77.2
בַּיָּם דַּרְכֶּךָ ושביליך וּשְׁבִילְךָ בְּמַיִם רַבִּים וְעִקְּבוֹתֶיךָ לֹא נֹדָעוּ׃
77.2
קוֹלִי אֶל־אֱלֹהִים וְאֶצְעָקָה קוֹלִי אֶל־אֱלֹהִים וְהַאֲזִין אֵלָי׃
81.3
שְׂאוּ־זִמְרָה וּתְנוּ־תֹף כִּנּוֹר נָעִים עִם־נָבֶל׃
109.2
זֹאת פְּעֻלַּת שֹׂטְנַי מֵאֵת יְהוָה וְהַדֹּבְרִים רָע עַל־נַפְשִׁי׃109.2 כִּי פִי רָשָׁע וּפִי־מִרְמָה עָלַי פָּתָחוּ דִּבְּרוּ אִתִּי לְשׁוֹן שָׁקֶר׃ ' None
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1.1 HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful. 1.2 But his delight is in the law of the LORD; and in His law doth he meditate day and night.
2.1
Why are the nations in an uproar? And why do the peoples mutter in vain? 2.2 The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:
16.10
For Thou wilt not abandon my soul to the nether-world; Neither wilt Thou suffer Thy godly one to see the pit.
24.7
Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors; that the King of glory may come in.
36.4
The words of his mouth are iniquity and deceit; He hath left off to be wise, to do good.
44.23
Nay, but for Thy sake are we killed all the day; we are accounted as sheep for the slaughter.
68.19
Thou hast ascended on high, Thou hast led captivity captive; Thou hast received gifts among men, Yea, among the rebellious also, that the LORD God might dwell there.
77.2
I will lift up my voice unto God, an cry; I will lift up my voice unto God, that He may give ear unto me.
81.3
Take up the melody, and sound the timbrel, the sweet harp with the psaltery.
104.30
Thou sendest forth Thy spirit, they are created; and Thou renewest the face of the earth.
109.2
For the mouth of the wicked and the mouth of deceit have they opened against me; They have spoken unto me with a lying tongue.' ' None
13. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Angels, Angelus Interpres interpreting angel • Wordplay, in dreams and interpretation • baptism of Jesus adoptive interpretation of

 Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 373; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 112; Stuckenbruck (2007), 1 Enoch 91-108, 160

14. Hebrew Bible, 1 Samuel, 2.27-2.36, 28.24 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Bible, literal and figurative interpretation of • Bible/biblical, interpretation • Textual interpretation, midrashic procedure of • Wordplay, in dreams and interpretation

 Found in books: Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 18; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 373; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 209; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 384

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2.27 וַיָּבֹא אִישׁ־אֱלֹהִים אֶל־עֵלִי וַיֹּאמֶר אֵלָיו כֹּה אָמַר יְהוָה הֲנִגְלֹה נִגְלֵיתִי אֶל־בֵּית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם לְבֵית פַּרְעֹה׃ 2.28 וּבָחֹר אֹתוֹ מִכָּל־שִׁבְטֵי יִשְׂרָאֵל לִי לְכֹהֵן לַעֲלוֹת עַל־מִזְבְּחִי לְהַקְטִיר קְטֹרֶת לָשֵׂאת אֵפוֹד לְפָנָי וָאֶתְּנָה לְבֵית אָבִיךָ אֶת־כָּל־אִשֵּׁי בְּנֵי יִשְׂרָאֵל׃ 2.29 לָמָּה תִבְעֲטוּ בְּזִבְחִי וּבְמִנְחָתִי אֲשֶׁר צִוִּיתִי מָעוֹן וַתְּכַבֵּד אֶת־בָּנֶיךָ מִמֶּנִּי לְהַבְרִיאֲכֶם מֵרֵאשִׁית כָּל־מִנְחַת יִשְׂרָאֵל לְעַמִּי׃' '2.31 הִנֵּה יָמִים בָּאִים וְגָדַעְתִּי אֶת־זְרֹעֲךָ וְאֶת־זְרֹעַ בֵּית אָבִיךָ מִהְיוֹת זָקֵן בְּבֵיתֶךָ׃ 2.32 וְהִבַּטְתָּ צַר מָעוֹן בְּכֹל אֲשֶׁר־יֵיטִיב אֶת־יִשְׂרָאֵל וְלֹא־יִהְיֶה זָקֵן בְּבֵיתְךָ כָּל־הַיָּמִים׃ 2.33 וְאִישׁ לֹא־אַכְרִית לְךָ מֵעִם מִזְבְּחִי לְכַלּוֹת אֶת־עֵינֶיךָ וְלַאֲדִיב אֶת־נַפְשֶׁךָ וְכָל־מַרְבִּית בֵּיתְךָ יָמוּתוּ אֲנָשִׁים׃ 2.34 וְזֶה־לְּךָ הָאוֹת אֲשֶׁר יָבֹא אֶל־שְׁנֵי בָנֶיךָ אֶל־חָפְנִי וּפִינְחָס בְּיוֹם אֶחָד יָמוּתוּ שְׁנֵיהֶם׃ 2.35 וַהֲקִימֹתִי לִי כֹּהֵן נֶאֱמָן כַּאֲשֶׁר בִּלְבָבִי וּבְנַפְשִׁי יַעֲשֶׂה וּבָנִיתִי לוֹ בַּיִת נֶאֱמָן וְהִתְהַלֵּךְ לִפְנֵי־מְשִׁיחִי כָּל־הַיָּמִים׃ 2.36 וְהָיָה כָּל־הַנּוֹתָר בְּבֵיתְךָ יָבוֹא לְהִשְׁתַּחֲוֺת לוֹ לַאֲגוֹרַת כֶּסֶף וְכִכַּר־לָחֶם וְאָמַר סְפָחֵנִי נָא אֶל־אַחַת הַכְּהֻנּוֹת לֶאֱכֹל פַּת־לָחֶם׃
28.24
וְלָאִשָּׁה עֵגֶל־מַרְבֵּק בַּבַּיִת וַתְּמַהֵר וַתִּזְבָּחֵהוּ וַתִּקַּח־קֶמַח וַתָּלָשׁ וַתֹּפֵהוּ מַצּוֹת׃'' None
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2.27 And there came a man of God to ῾Eli and said to him, Thus says the Lord, Did I not appear to the house of thy father, when they were in Miżrayim in the house of Par῾o? 2.28 And did I choose him out of all the tribes of Yisra᾽el to be my priest, to offer upon my altar, to burn incense, to wear an efod before me? and did I give to the house of thy father all the offerings made by fire of the children of Yisra᾽el? 2.29 Wherefore do you kick at my sacrifice and at my offering, which I have commanded in my habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Yisra᾽el my people? 2.30 Wherefore the Lord God of Yisra᾽el says, I said indeed that thy house, and the house of thy father, should walk before me forever; but now the Lord says, Far be it from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed. 2.31 Behold, the days come, that I will cut off thy arm, and the arm of thy father’s house, that there shall not be an old man in thy house. 2.32 And thou shalt see a rival in thy habitation, enjoying all wealth which God shall give Yisra᾽el: and there shall not be an old man in thy house forever. 2.33 And thy descendants shall I not cut off from my altar, but they shall be there to consume thy eyes, and to grieve thy heart: and all the greater folk of thy house shall die in the flower of their age. 2.34 And this shall be a sign to thee, that shall come upon thy two sons, on Ĥofni and Pineĥas; in one day they shall die both of them. 2.35 And I will raise me up a faithful priest, that shall do according to that which is in my heart and in my mind: and I will build him a sure house; and he shall walk before my anointed forever. 2.36 And it shall come to pass, that everyone that is left in thy house shall come and crouch to him for a piece of silver and a loaf of bread, and shall say, Put me, I pray thee, into one of the priests’ offices, that I may eat a piece of bread.
28.24
And the woman had a fatted calf in the house; and she hastened, and killed it, and took flour, and kneaded it, and baked unleavened bread of it:'' None
15. Hebrew Bible, 2 Kings, 14.6 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Hermeneutics/Hermeneutical—see also, Interpretation • Interpretation

 Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 479, 490; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75

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14.6 וְאֶת־בְּנֵי הַמַּכִּים לֹא הֵמִית כַּכָּתוּב בְּסֵפֶר תּוֹרַת־מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר לֹא־יוּמְתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יוּמְתוּ עַל־אָבוֹת כִּי אִם־אִישׁ בְּחֶטְאוֹ ימות יוּמָת׃'' None
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14.6 but the children of the murderers he put not to death; according to that which is written in the book of the law of Moses, as the LORD commanded saying: ‘The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall be put to death for his own sin.’'' None
16. Hebrew Bible, 2 Samuel, 7.8-7.16, 12.3 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Bible, literal and figurative interpretation of • Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation • Interpreter of the Torah, as messianic function, Jesus as • biblical interpretation • interpretation, biblical • interpretation, pre-rabbinic

 Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 2, 31; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 208, 209; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 48, 49, 59; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 462

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7.8 וְעַתָּה כֹּה־תֹאמַר לְעַבְדִּי לְדָוִד כֹּה אָמַר יְהוָה צְבָאוֹת אֲנִי לְקַחְתִּיךָ מִן־הַנָּוֶה מֵאַחַר הַצֹּאן לִהְיוֹת נָגִיד עַל־עַמִּי עַל־יִשְׂרָאֵל׃ 7.9 וָאֶהְיֶה עִמְּךָ בְּכֹל אֲשֶׁר הָלַכְתָּ וָאַכְרִתָה אֶת־כָּל־אֹיְבֶיךָ מִפָּנֶיךָ וְעָשִׂתִי לְךָ שֵׁם גָּדוֹל כְּשֵׁם הַגְּדֹלִים אֲשֶׁר בָּאָרֶץ׃' '7.11 וּלְמִן־הַיּוֹם אֲשֶׁר צִוִּיתִי שֹׁפְטִים עַל־עַמִּי יִשְׂרָאֵל וַהֲנִיחֹתִי לְךָ מִכָּל־אֹיְבֶיךָ וְהִגִּיד לְךָ יְהוָה כִּי־בַיִת יַעֲשֶׂה־לְּךָ יְהוָה׃ 7.12 כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃ 7.13 הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃ 7.14 אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃ 7.15 וְחַסְדִּי לֹא־יָסוּר מִמֶּנּוּ כַּאֲשֶׁר הֲסִרֹתִי מֵעִם שָׁאוּל אֲשֶׁר הֲסִרֹתִי מִלְּפָנֶיךָ׃ 7.16 וְנֶאְמַן בֵּיתְךָ וּמַמְלַכְתְּךָ עַד־עוֹלָם לְפָנֶיךָ כִּסְאֲךָ יִהְיֶה נָכוֹן עַד־עוֹלָם׃
12.3
וְלָרָשׁ אֵין־כֹּל כִּי אִם־כִּבְשָׂה אַחַת קְטַנָּה אֲשֶׁר קָנָה וַיְחַיֶּהָ וַתִּגְדַּל עִמּוֹ וְעִם־בָּנָיו יַחְדָּו מִפִּתּוֹ תֹאכַל וּמִכֹּסוֹ תִשְׁתֶּה וּבְחֵיקוֹ תִשְׁכָּב וַתְּהִי־לוֹ כְּבַת׃12.3 וַיִּקַּח אֶת־עֲטֶרֶת־מַלְכָּם מֵעַל רֹאשׁוֹ וּמִשְׁקָלָהּ כִּכַּר זָהָב וְאֶבֶן יְקָרָה וַתְּהִי עַל־רֹאשׁ דָּוִד וּשְׁלַל הָעִיר הוֹצִיא הַרְבֵּה מְאֹד׃ ' None
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7.8 Now therefore so shalt thou say to my servant David, Thus says the Lord of hosts, I took thee from the sheepfold, from following the sheep, to be ruler over my people, over Yisra᾽el: 7.9 and I was with thee wherever thou didst go, and have cut off all thy enemies out of thy sight, and have made thee a great name, like the name of the great men that are on the earth. 7.10 Moreover I have appointed a place for my people Yisra᾽el, and planted them, that they may dwell in a place of their own, and be troubled no more; neither shall the children of wickedness torment them any more, as at the beginning, 7.11 and as since the time that I commanded judges to be over my people Yisra᾽el; but I will give thee rest from all thy enemies, and the Lord tells thee that he will make thee a house. 7.12 And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom. 7.13 He shall build a house for my name, and I will make firm the throne of his kingdom for ever. 7.14 I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam: 7.15 but my covet love shall not depart away from him, as I took it from Sha᾽ul, whom I put away before thee. 7.16 And thy house and thy kingdom shall be established for ever before thee: thy throne shall be firm for ever.
12.3
but the poor man had nothing, except one little ewe lamb, which he had bought and reared: and it grew up together with him, and with his children; it did eat of his own bread, and drank of his own cup, and lay in his bosom, and was like a daughter to him.'' None
17. Hebrew Bible, Amos, 4.13 (8th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • Christian traditions reflected in the Bavli, familiarity with Christian interpretive traditions • Exegesis, exegetical, interpretation of Scripture • Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation • Interpretation • Interpreter of the Torah, as messianic function, Jesus as • scripture, debates over correct interpretation of, in late antiquity

 Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 74, 75, 76, 77, 78, 79, 80, 81; Hayes (2022), The Literature of the Sages: A Re-Visioning, 391, 392; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 37; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 62

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4.13 כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃' ' None
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4.13 For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name.' ' None
18. Hebrew Bible, Habakkuk, 2.2 (8th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation • implicit/explicit interpretation

 Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 178; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 216

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2.2 וַיַּעֲנֵנִי יְהוָה וַיֹּאמֶר כְּתוֹב חָזוֹן וּבָאֵר עַל־הַלֻּחוֹת לְמַעַן יָרוּץ קוֹרֵא בוֹ׃
2.2
וַיהוָה בְּהֵיכַל קָדְשׁוֹ הַס מִפָּנָיו כָּל־הָאָרֶץ׃'' None
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2.2 And the LORD answered me, and said: ‘Write the vision, and make it plain upon tables, That a man may read it swiftly.'' None
19. Hebrew Bible, Isaiah, 1.17, 5.7, 6.9-6.10, 11.2-11.4, 11.8, 30.10, 37.16, 40.3, 53.4-53.7, 53.9-53.12, 54.1, 54.4-54.6, 54.16, 59.21, 61.1, 62.4-62.5, 63.9, 64.3 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Allegory, Allegorical interpretation • Allegory, Allegorical interpretation, Augustine • Allegory, Allegorical interpretation, Beatitudes • Allegory, Allegorical interpretation, Letter of Aristeas • Angels, Angelus Interpres interpreting angel • Aristeas, Letter of, Allegorical interpretation • Authority, Interpretive Strategies • Exegesis, exegetical, interpretation of Scripture • Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation • Hermeneutics/Hermeneutical—see also, Interpretation • Interpretatio Judaica • Interpretation • Interpreter of the Law • Interpreter of the Torah, as messianic function, Jesus as • Paul, as interpreter of Scripture • Song of Songs, allegorical interpretation of • Song of Songs, origins of interpretation • Song of Songs, rabbinic interpretation of • Spirit, effects of, interpret dreams/scripture • Targum Jonathan, interpretation of haftarah texts • Unknown God, Interpretive options • allegorical interpretation • allegory/allegorical, allegorical text or interpretation • baptism of Jesus adoptive interpretation of • biblical interpretation • biblical interpretation, Jewish context • biblical interpretation, pesher interpretation • current, interpretation • hermeneutics, methods of interpretation • implicit/explicit interpretation • interpretation of dreams • interpretation, Christian • interpretation, biblical • methods of interpretation, ancient proof from prophecy • methods of interpretation, ancient rhetoric and ethics • scripture, debates over correct interpretation of, in late antiquity • scriptures, interpretation of, as basis for pistis • symbolic interpretation, of wine • text-interpretive

 Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 235; Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 113; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 49; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 442; Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 65; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 40, 44, 306; Esler (2000), The Early Christian World, 663; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 99, 100, 120, 125; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 150; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 259; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 44; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 4; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 92; Levison (2009), Filled with the Spirit, 353; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 48; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 33, 35; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 105, 209, 233; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 136; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 111, 112; Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 39; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 47, 459, 463, 630; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 188; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 79; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 20, 46, 47, 61, 205, 206, 207, 219, 220; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 156; Stuckenbruck (2007), 1 Enoch 91-108, 160

sup>
1.17 לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה׃
5.7
כִּי כֶרֶם יְהוָה צְבָאוֹת בֵּית יִשְׂרָאֵל וְאִישׁ יְהוּדָה נְטַע שַׁעֲשׁוּעָיו וַיְקַו לְמִשְׁפָּט וְהִנֵּה מִשְׂפָּח לִצְדָקָה וְהִנֵּה צְעָקָה׃
6.9
וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃' 11.2 וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃ 11.3 וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃ 11.4 וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃
11.8
וְשִׁעֲשַׁע יוֹנֵק עַל־חֻר פָּתֶן וְעַל מְאוּרַת צִפְעוֹנִי גָּמוּל יָדוֹ הָדָה׃
37.16
יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃
40.3
וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃
40.3
קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃
53.4
אָכֵן חֳלָיֵנוּ הוּא נָשָׂא וּמַכְאֹבֵינוּ סְבָלָם וַאֲנַחְנוּ חֲשַׁבְנֻהוּ נָגוּעַ מֻכֵּה אֱלֹהִים וּמְעֻנֶּה׃ 53.5 וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ מְדֻכָּא מֵעֲוֺנֹתֵינוּ מוּסַר שְׁלוֹמֵנוּ עָלָיו וּבַחֲבֻרָתוֹ נִרְפָּא־לָנוּ׃ 53.6 כֻּלָּנוּ כַּצֹּאן תָּעִינוּ אִישׁ לְדַרְכּוֹ פָּנִינוּ וַיהוָה הִפְגִּיעַ בּוֹ אֵת עֲוֺן כֻּלָּנוּ׃ 53.7 נִגַּשׂ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח־פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו׃
53.9
וַיִּתֵּן אֶת־רְשָׁעִים קִבְרוֹ וְאֶת־עָשִׁיר בְּמֹתָיו עַל לֹא־חָמָס עָשָׂה וְלֹא מִרְמָה בְּפִיו׃ 53.11 מֵעֲמַל נַפְשׁוֹ יִרְאֶה יִשְׂבָּע בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי לָרַבִּים וַעֲוֺנֹתָם הוּא יִסְבֹּל׃ 53.12 לָכֵן אֲחַלֶּק־לוֹ בָרַבִּים וְאֶת־עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת־פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא־רַבִּים נָשָׂא וְלַפֹּשְׁעִים יַפְגִּיעַ׃
54.1
כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃
54.1
רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃
54.4
אַל־תִּירְאִי כִּי־לֹא תֵבוֹשִׁי וְאַל־תִּכָּלְמִי כִּי לֹא תַחְפִּירִי כִּי בֹשֶׁת עֲלוּמַיִךְ תִּשְׁכָּחִי וְחֶרְפַּת אַלְמְנוּתַיִךְ לֹא תִזְכְּרִי־עוֹד׃ 54.5 כִּי בֹעֲלַיִךְ עֹשַׂיִךְ יְהוָה צְבָאוֹת שְׁמוֹ וְגֹאֲלֵךְ קְדוֹשׁ יִשְׂרָאֵל אֱלֹהֵי כָל־הָאָרֶץ יִקָּרֵא׃ 54.6 כִּי־כְאִשָּׁה עֲזוּבָה וַעֲצוּבַת רוּחַ קְרָאָךְ יְהוָה וְאֵשֶׁת נְעוּרִים כִּי תִמָּאֵס אָמַר אֱלֹהָיִךְ׃

54.16
הן הִנֵּה אָנֹכִי בָּרָאתִי חָרָשׁ נֹפֵחַ בְּאֵשׁ פֶּחָם וּמוֹצִיא כְלִי לְמַעֲשֵׂהוּ וְאָנֹכִי בָּרָאתִי מַשְׁחִית לְחַבֵּל׃
59.21
וַאֲנִי זֹאת בְּרִיתִי אוֹתָם אָמַר יְהוָה רוּחִי אֲשֶׁר עָלֶיךָ וּדְבָרַי אֲשֶׁר־שַׂמְתִּי בְּפִיךָ לֹא־יָמוּשׁוּ מִפִּיךָ וּמִפִּי זַרְעֲךָ וּמִפִּי זֶרַע זַרְעֲךָ אָמַר יְהוָה מֵעַתָּה וְעַד־עוֹלָם׃
61.1
רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃
61.1
שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃
62.4
לֹא־יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ יְהוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל׃ 62.5 כִּי־יִבְעַל בָּחוּר בְּתוּלָה יִבְעָלוּךְ בָּנָיִךְ וּמְשׂוֹשׂ חָתָן עַל־כַּלָּה יָשִׂישׂ עָלַיִךְ אֱלֹהָיִךְ׃
63.9
בְּכָל־צָרָתָם לא לוֹ צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃
64.3
וּמֵעוֹלָם לֹא־שָׁמְעוּ לֹא הֶאֱזִינוּ עַיִן לֹא־רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה־לוֹ׃'' None
sup>
1.17 Learn to do well; Seek justice, relieve the oppressed, Judge the fatherless, plead for the widow.
5.7
For the vineyard of the LORD of hosts is the house of Israel, And the men of Judah the plant of His delight; And He looked for justice, but behold violence; For righteousness, but behold a cry.
6.9
And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not. 6.10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’
11.2
And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD. 11.3 And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears; 11.4 But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked.
11.8
And the sucking child shall play on the hole of the asp, And the weaned child shall put his hand on the basilisk’s den.
30.10
That say to the seers: ‘See not’, and to the prophets: ‘Prophesy not unto us right things, speak unto us smooth things, prophesy delusions;
37.16
’O LORD of hosts, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth.
40.3
Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God.
53.4
Surely our diseases he did bear, and our pains he carried; Whereas we did esteem him stricken, Smitten of God, and afflicted. 53.5 But he was wounded because of our transgressions, He was crushed because of our iniquities: The chastisement of our welfare was upon him, And with his stripes we were healed. 53.6 All we like sheep did go astray, We turned every one to his own way; And the LORD hath made to light on him The iniquity of us all. 53.7 He was oppressed, though he humbled himself And opened not his mouth; As a lamb that is led to the slaughter, And as a sheep that before her shearers is dumb; Yea, he opened not his mouth.
53.9
And they made his grave with the wicked, And with the rich his tomb; Although he had done no violence, Neither was any deceit in his mouth.’ 53.10 Yet it pleased the LORD to crush him by disease; To see if his soul would offer itself in restitution, That he might see his seed, prolong his days, And that the purpose of the LORD might prosper by his hand: 53.11 of the travail of his soul he shall see to the full, even My servant, Who by his knowledge did justify the Righteous One to the many, And their iniquities he did bear. 53.12 Therefore will I divide him a portion among the great, And he shall divide the spoil with the mighty; Because he bared his soul unto death, And was numbered with the transgressors; Yet he bore the sin of many, And made intercession for the transgressors.
54.1
Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.
54.4
Fear not, for thou shalt not be ashamed. Neither be thou confounded, for thou shalt not be put to shame; For thou shalt forget the shame of thy youth, And the reproach of thy widowhood shalt thou remember no more. 54.5 For thy Maker is thy husband, The LORD of hosts is His name; And the Holy One of Israel is thy Redeemer, The God of the whole earth shall He be called. 54.6 For the LORD hath called thee As a wife forsaken and grieved in spirit; And a wife of youth, can she be rejected? Saith thy God.

54.16
Behold, I have created the smith That bloweth the fire of coals, And bringeth forth a weapon for his work; And I have created the waster to destroy.
59.21
And as for Me, this is My covet with them, saith the LORD; My spirit that is upon thee, and My words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever.
61.1
The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;
62.4
Thou shalt no more be termed Forsaken, Neither shall thy land any more be termed Desolate; But thou shalt be called, My delight is in her, And thy land, Espoused; For the LORD delighteth in thee, And thy land shall be espoused. 62.5 For as a young man espouseth a virgin, So shall thy sons espouse thee; And as the bridegroom rejoiceth over the bride, So shall thy God rejoice over thee.
63.9
In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. .
64.3
And whereof from of old men have not heard, nor perceived by the ear, neither hath the eye seen a God beside Thee, who worketh for him that waiteth for Him.' ' None
20. Hebrew Bible, Jeremiah, 1.7, 2.2, 23.18, 23.29, 31.31-31.34, 35.10, 43.6 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Archangel, Interpreters, as • Bible, literal and figurative interpretation of • Interpretation • Noah, Interpretations of His Name • Scriptural Interpretation • Song of Songs, sensuality, interpretation of • Spirit, effects of, interpret dreams/scripture • Spirit, effects of,, interpretation of scripture • Wordplay, in dreams and interpretation • interpretation, Hellenistic Jewish • interpretation, biblical • interpretation, rabbinic • methods of interpretation, ancient historicizing the metaphorical • scriptures, interpretation of, as basis for pistis

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 84; Allison (2018), 4 Baruch, 170; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 52, 258; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 261; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 121; Levison (2009), Filled with the Spirit, 418; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 84; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 165, 233; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 124, 226, 373; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 150, 179; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 208, 209; Stuckenbruck (2007), 1 Enoch 91-108, 675

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1.7 וַיֹּאמֶר יְהוָה אֵלַי אַל־תֹּאמַר נַעַר אָנֹכִי כִּי עַל־כָּל־אֲשֶׁר אֶשְׁלָחֲךָ תֵּלֵךְ וְאֵת כָּל־אֲשֶׁר אֲצַוְּךָ תְּדַבֵּר׃
2.2
הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה׃
2.2
כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרֹתַיִךְ וַתֹּאמְרִי לֹא אעבד אֶעֱבוֹר כִּי עַל־כָּל־גִּבְעָה גְּבֹהָה וְתַחַת כָּל־עֵץ רַעֲנָן אַתְּ צֹעָה זֹנָה׃
23.18
כִּי מִי עָמַד בְּסוֹד יְהוָה וְיֵרֶא וְיִשְׁמַע אֶת־דְּבָרוֹ מִי־הִקְשִׁיב דברי דְּבָרוֹ וַיִּשְׁמָע׃
23.29
הֲלוֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם־יְהוָה וּכְפַטִּישׁ יְפֹצֵץ סָלַע׃
31.31
הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32 לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33 כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34 וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃
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׃' ' None
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1.7 But the LORD said unto me: Say not: I am a child; For to whomsoever I shall send thee thou shalt go, And whatsoever I shall command thee thou shalt speak.
2.2
Go, and cry in the ears of Jerusalem, saying: Thus saith the LORD: I remember for thee the affection of thy youth, the love of thine espousals; how thou wentest after Me in the wilderness, in a land that was not sown.
23.18
For who hath stood in the council of the LORD, That he should perceive and hear His word? Who hath attended to His word, and heard it?
23.29
Is not My word like as fire? Saith the LORD; And like a hammer that breaketh the rock in pieces?
31.31
Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah; 31.32 not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD. 31.33 But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people; 31.34 and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more.
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;' ' None
21. Hebrew Bible, Joshua, 8.30-8.35, 24.2 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Authority, Interpretive Strategies • Exegesis, exegetical, interpretation of Scripture • Hermeneutics/Hermeneutical—see also, Interpretation • Interpretation • Interpreter of the Torah, as messianic function, Jesus as

 Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 98, 100, 478, 479; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 46, 75, 77; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 21

sup>8.31 כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה מִזְבַּח אֲבָנִים שְׁלֵמוֹת אֲשֶׁר לֹא־הֵנִיף עֲלֵיהֶן בַּרְזֶל וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה וַיִּזְבְּחוּ שְׁלָמִים׃ 8.32 וַיִּכְתָּב־שָׁם עַל־הָאֲבָנִים אֵת מִשְׁנֵה תּוֹרַת מֹשֶׁה אֲשֶׁר כָּתַב לִפְנֵי בְּנֵי יִשְׂרָאֵל׃ 8.33 וְכָל־יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן נֶגֶד הַכֹּהֲנִים הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה כַּגֵּר כָּאֶזְרָח חֶצְיוֹ אֶל־מוּל הַר־גְּרִזִים וְהַחֶצְיוֹ אֶל־מוּל הַר־עֵיבָל כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה לְבָרֵךְ אֶת־הָעָם יִשְׂרָאֵל בָּרִאשֹׁנָה׃ 8.34 וְאַחֲרֵי־כֵן קָרָא אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַבְּרָכָה וְהַקְּלָלָה כְּכָל־הַכָּתוּב בְּסֵפֶר הַתּוֹרָה׃ 8.35 לֹא־הָיָה דָבָר מִכֹּל אֲשֶׁר־צִוָּה מֹשֶׁה אֲשֶׁר לֹא־קָרָא יְהוֹשֻׁעַ נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וְהַנָּשִׁים וְהַטַּף וְהַגֵּר הַהֹלֵךְ בְּקִרְבָּם׃
24.2
וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־כָּל־הָעָם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם תֶּרַח אֲבִי אַבְרָהָם וַאֲבִי נָחוֹר וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים׃
24.2
כִּי תַעַזְבוּ אֶת־יְהוָה וַעֲבַדְתֶּם אֱלֹהֵי נֵכָר וְשָׁב וְהֵרַע לָכֶם וְכִלָּה אֶתְכֶם אַחֲרֵי אֲשֶׁר־הֵיטִיב לָכֶם׃' ' None
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8.30 Then Joshua built an altar unto the LORD, the God of Israel, in mount Ebal, 8.31 as Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of unhewn stones, upon which no man had lifted up any iron; and they offered thereon burnt-offerings unto the LORD, and sacrificed peace-offerings. 8.32 And he wrote there upon the stones a copy of the law of Moses, which he wrote before the children of Israel. 8.33 And all Israel, and their elders and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, that bore the ark of the covet of the LORD, as well the stranger as the home-born; half of them in front of mount Gerizim and half of them in front of mount Ebal; as Moses the servant of the LORD had commanded at the first, that they should bless the people of Israel. 8.34 And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law. 8.35 There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them.
24.2
And Joshua said unto all the people: ‘Thus saith the LORD, the God of Israel: Your fathers dwelt of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor; and they served other gods.'' None
22. Hebrew Bible, Judges, 3.27, 7.13-7.14 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Benjaminite affair of the concubine, Josephus’ interpretation of • Dream interpreters/interpretation (ancient Near East) • Wordplay, in dreams and interpretation • dream interpreter/oneiromancer • sacrifice of Isaac, ethical interpretation of

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 318; Feldman (2006), Judaism and Hellenism Reconsidered, 669, 670; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 122; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 46, 47

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3.27 וַיְהִי בְּבוֹאוֹ וַיִּתְקַע בַּשּׁוֹפָר בְּהַר אֶפְרָיִם וַיֵּרְדוּ עִמּוֹ בְנֵי־יִשְׂרָאֵל מִן־הָהָר וְהוּא לִפְנֵיהֶם׃
7.13
וַיָּבֹא גִדְעוֹן וְהִנֵּה־אִישׁ מְסַפֵּר לְרֵעֵהוּ חֲלוֹם וַיֹּאמֶר הִנֵּה חֲלוֹם חָלַמְתִּי וְהִנֵּה צלול צְלִיל לֶחֶם שְׂעֹרִים מִתְהַפֵּךְ בְּמַחֲנֵה מִדְיָן וַיָּבֹא עַד־הָאֹהֶל וַיַּכֵּהוּ וַיִּפֹּל וַיַּהַפְכֵהוּ לְמַעְלָה וְנָפַל הָאֹהֶל׃ 7.14 וַיַּעַן רֵעֵהוּ וַיֹּאמֶר אֵין זֹאת בִּלְתִּי אִם־חֶרֶב גִּדְעוֹן בֶּן־יוֹאָשׁ אִישׁ יִשְׂרָאֵל נָתַן הָאֱלֹהִים בְּיָדוֹ אֶת־מִדְיָן וְאֶת־כָּל־הַמַּחֲנֶה׃'' None
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3.27 And it came to pass, when he arrived, that he blew a shofar in the mountain of Efrayim, and the children of Yisra᾽el went down with him from the mount, and he before them.
7.13
And when Gid῾on was come, behold, there was a man that told a dream to his fellow, and said, Behold, I dreamed a dream, and, lo, a slice of barley bread was rolling through the camp of Midyan, and it came to a tent, and smote it so that it fell, and overturned it, so that the tent tumbled down. 7.14 And his fellow answered and said, This is nothing else but the sword of Gid῾on the son of Yo᾽ash, a man of Yisra᾽el: for into his hand has God delivered Midyan, and all the camp.'' None
23. Hesiod, Works And Days, 213 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Allegory, Allegorical interpretation • Allegory, Allegorical interpretation, Two jars • genre, interpretation as guide to • interpretation

 Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 96, 142; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 384

sup>
213 ὦ Πέρση, σὺ δʼ ἄκουε δίκης, μηδʼ ὕβριν ὄφελλε·'' None
sup>
213 What it purports, a fable: once, on high,'' None
24. Hesiod, Theogony, 27-28 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Hesiod, interpretations of • aletheia (truth),Detiennes interpretation of

 Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 146, 147; Tor (2017), Mortal and Divine in Early Greek Epistemology, 62, 63

sup>
27 ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα,'28 ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι. ' None
sup>
27 Those daughters of Lord Zeus proclaimed to me:'28 “You who tend sheep, full of iniquity, ' None
25. Homer, Iliad, 1.62-1.63, 2.1-2.75, 3.385, 3.395, 5.370 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Dream interpreters/interpretation (Greece and Rome), Achilless call for a dream interpreter • Scipio Africanus, as authoritative interpreter • Uncertainty, interpretive uncertainty about dreams • allegoresis in Antisthenes, interpretation of gods • dream-interpreters • dreams and dream interpreters • dreams, interpretation of • dreams, interpretation of, • gods, allegorical interpretations • interpretation, as political act • literal interpretation • metaphorical interpretation • oracles, interpretation of

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144; Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 128; Hubbard (2014), A Companion to Greek and Roman Sexualities, 297; Johnston (2008), Ancient Greek Divination, 134, 135; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 289; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 173, 327; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 50; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 58; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 20; Wolfsdorf (2020), Early Greek Ethics, 368

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1.62 ἀλλʼ ἄγε δή τινα μάντιν ἐρείομεν ἢ ἱερῆα 1.63 ἢ καὶ ὀνειροπόλον, καὶ γάρ τʼ ὄναρ ἐκ Διός ἐστιν,' 2.1 ἄλλοι μέν ῥα θεοί τε καὶ ἀνέρες ἱπποκορυσταὶ 2.2 εὗδον παννύχιοι, Δία δʼ οὐκ ἔχε νήδυμος ὕπνος, 2.3 ἀλλʼ ὅ γε μερμήριζε κατὰ φρένα ὡς Ἀχιλῆα 2.4 τιμήσῃ, ὀλέσῃ δὲ πολέας ἐπὶ νηυσὶν Ἀχαιῶν. 2.5 ἥδε δέ οἱ κατὰ θυμὸν ἀρίστη φαίνετο βουλή, 2.6 πέμψαι ἐπʼ Ἀτρεΐδῃ Ἀγαμέμνονι οὖλον ὄνειρον· 2.7 καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα· 2.8 βάσκʼ ἴθι οὖλε ὄνειρε θοὰς ἐπὶ νῆας Ἀχαιῶν· 2.9 ἐλθὼν ἐς κλισίην Ἀγαμέμνονος Ἀτρεΐδαο
2.10
πάντα μάλʼ ἀτρεκέως ἀγορευέμεν ὡς ἐπιτέλλω·
2.11
θωρῆξαί ἑ κέλευε κάρη κομόωντας Ἀχαιοὺς
2.12
πανσυδίῃ· νῦν γάρ κεν ἕλοι πόλιν εὐρυάγυιαν
2.13
Τρώων· οὐ γὰρ ἔτʼ ἀμφὶς Ὀλύμπια δώματʼ ἔχοντες
2.14
ἀθάνατοι φράζονται· ἐπέγναμψεν γὰρ ἅπαντας
2.15
Ἥρη λισσομένη, Τρώεσσι δὲ κήδεʼ ἐφῆπται.
2.16
ὣς φάτο, βῆ δʼ ἄρʼ ὄνειρος ἐπεὶ τὸν μῦθον ἄκουσε·
2.17
καρπαλίμως δʼ ἵκανε θοὰς ἐπὶ νῆας Ἀχαιῶν,
2.18
βῆ δʼ ἄρʼ ἐπʼ Ἀτρεΐδην Ἀγαμέμνονα· τὸν δὲ κίχανεν
2.19
εὕδοντʼ ἐν κλισίῃ, περὶ δʼ ἀμβρόσιος κέχυθʼ ὕπνος. 2.20 στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς Νηληΐῳ υἷι ἐοικώς 2.21 Νέστορι, τόν ῥα μάλιστα γερόντων τῖʼ Ἀγαμέμνων· 2.22 τῷ μιν ἐεισάμενος προσεφώνεε θεῖος ὄνειρος· 2.23 εὕδεις Ἀτρέος υἱὲ δαΐφρονος ἱπποδάμοιο· 2.24 οὐ χρὴ παννύχιον εὕδειν βουληφόρον ἄνδρα 2.25 ᾧ λαοί τʼ ἐπιτετράφαται καὶ τόσσα μέμηλε· 2.26 νῦν δʼ ἐμέθεν ξύνες ὦκα· Διὸς δέ τοι ἄγγελός εἰμι, 2.27 ὃς σεῦ ἄνευθεν ἐὼν μέγα κήδεται ἠδʼ ἐλεαίρει. 2.28 θωρῆξαί σε κέλευσε κάρη κομόωντας Ἀχαιοὺς 2.29 πανσυδίῃ· νῦν γάρ κεν ἕλοις πόλιν εὐρυάγυιαν 2.32 Ἥρη λισσομένη, Τρώεσσι δὲ κήδεʼ ἐφῆπται 2.33 ἐκ Διός· ἀλλὰ σὺ σῇσιν ἔχε φρεσί, μηδέ σε λήθη 2.34 αἱρείτω εὖτʼ ἄν σε μελίφρων ὕπνος ἀνήῃ. 2.35 ὣς ἄρα φωνήσας ἀπεβήσετο, τὸν δὲ λίπʼ αὐτοῦ 2.36 τὰ φρονέοντʼ ἀνὰ θυμὸν ἅ ῥʼ οὐ τελέεσθαι ἔμελλον· 2.37 φῆ γὰρ ὅ γʼ αἱρήσειν Πριάμου πόλιν ἤματι κείνῳ 2.38 νήπιος, οὐδὲ τὰ ᾔδη ἅ ῥα Ζεὺς μήδετο ἔργα· 2.39 θήσειν γὰρ ἔτʼ ἔμελλεν ἐπʼ ἄλγεά τε στοναχάς τε 2.40 Τρωσί τε καὶ Δαναοῖσι διὰ κρατερὰς ὑσμίνας. 2.41 ἔγρετο δʼ ἐξ ὕπνου, θείη δέ μιν ἀμφέχυτʼ ὀμφή· 2.42 ἕζετο δʼ ὀρθωθείς, μαλακὸν δʼ ἔνδυνε χιτῶνα 2.43 καλὸν νηγάτεον, περὶ δὲ μέγα βάλλετο φᾶρος· 2.44 ποσσὶ δʼ ὑπὸ λιπαροῖσιν ἐδήσατο καλὰ πέδιλα, 2.45 ἀμφὶ δʼ ἄρʼ ὤμοισιν βάλετο ξίφος ἀργυρόηλον· 2.46 εἵλετο δὲ σκῆπτρον πατρώϊον ἄφθιτον αἰεὶ 2.47 σὺν τῷ ἔβη κατὰ νῆας Ἀχαιῶν χαλκοχιτώνων· 2.48 ἠὼς μέν ῥα θεὰ προσεβήσετο μακρὸν Ὄλυμπον 2.49 Ζηνὶ φόως ἐρέουσα καὶ ἄλλοις ἀθανάτοισιν· 2.50 αὐτὰρ ὃ κηρύκεσσι λιγυφθόγγοισι κέλευσε 2.51 κηρύσσειν ἀγορὴν δὲ κάρη κομόωντας Ἀχαιούς· 2.52 οἳ μὲν ἐκήρυσσον, τοὶ δʼ ἠγείροντο μάλʼ ὦκα· 2.53 βουλὴν δὲ πρῶτον μεγαθύμων ἷζε γερόντων 2.54 Νεστορέῃ παρὰ νηῒ Πυλοιγενέος βασιλῆος· 2.55 τοὺς ὅ γε συγκαλέσας πυκινὴν ἀρτύνετο βουλήν· 2.56 κλῦτε φίλοι· θεῖός μοι ἐνύπνιον ἦλθεν ὄνειρος 2.57 ἀμβροσίην διὰ νύκτα· μάλιστα δὲ Νέστορι δίῳ 2.58 εἶδός τε μέγεθός τε φυήν τʼ ἄγχιστα ἐῴκει· 2.59 στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς καί με πρὸς μῦθον ἔειπεν· 2.61 οὐ χρὴ παννύχιον εὕδειν βουληφόρον ἄνδρα, 2.64 ὃς σεῦ ἄνευθεν ἐὼν μέγα κήδεται ἠδʼ ἐλεαίρει· 2.70 ἐκ Διός· ἀλλὰ σὺ σῇσιν ἔχε φρεσίν· ὣς ὃ μὲν εἰπὼν 2.71 ᾤχετʼ ἀποπτάμενος, ἐμὲ δὲ γλυκὺς ὕπνος ἀνῆκεν. 2.72 ἀλλʼ ἄγετʼ αἴ κέν πως θωρήξομεν υἷας Ἀχαιῶν· 2.73 πρῶτα δʼ ἐγὼν ἔπεσιν πειρήσομαι, ἣ θέμις ἐστί, 2.74 καὶ φεύγειν σὺν νηυσὶ πολυκλήϊσι κελεύσω· 2.75 ὑμεῖς δʼ ἄλλοθεν ἄλλος ἐρητύειν ἐπέεσσιν.
3.385
χειρὶ δὲ νεκταρέου ἑανοῦ ἐτίναξε λαβοῦσα,
3.395
ὣς φάτο, τῇ δʼ ἄρα θυμὸν ἐνὶ στήθεσσιν ὄρινε·
5.370
ἣ δʼ ἐν γούνασι πῖπτε Διώνης δῖʼ Ἀφροδίτη'' None
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1.62 if war and pestilence alike are to ravage the Achaeans. But come, let us ask some seer or priest, or some reader of dreams—for a dream too is from Zeus—who might say why Phoebus Apollo is so angry, whether he finds fault with a vow or a hecatomb;
2.1
Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.5 to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus,
2.10
tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel,
2.15
ince Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.20 So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, 2.25 to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.30 For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.34 For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.35 So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.40 who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.45 and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, 2.50 but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.55 And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.60 ‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.65 He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.70 But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.75 but do you from this side and from that bespeak them, and strive to hold them back.
3.385
Then with her hand the goddess laid hold of her fragrant robe, and plucked it, and spake to her in the likeness of an ancient dame, a wool-comber, who had been wont to card the fair wool for her when she dwelt in Lacedaemon, and who was well loved of her; in her likeness fair Aphrodite spake: ' "
3.395
So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? " 5.370 but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all?' ' None
26. None, None, nan (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Song of Songs, Neoplatonic interpretation of • Song of Songs, allegorical interpretation of • interpretation, rabbinic

 Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 319; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 19

27. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Athenaeus (author), paraphrases, interpretive • Dream interpreters/interpretation (Greece and Rome), dream interpretation literature • Dreams (general), not requiring interpretation • dreams and dream interpreters • dreams, interpretation of, • interpretation, allegoric

 Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 164; Johnston (2008), Ancient Greek Divination, 134, 135; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 289; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 38; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 27

28. Aeschylus, Agamemnon, 174-183 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Heracles, statue of Zeus interpreted as • Uncertainty, interpretive uncertainty about dreams • dreams, interpretation of,

 Found in books: Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 289; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 173; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 354

sup>175 τεύξεται φρενῶν τὸ πᾶν· Χορός 176 τὸν φρονεῖν βροτοὺς ὁδώ- 177 σαντα, τὸν πάθει μάθος 178 θέντα κυρίως ἔχειν. 179 στάζει δʼ ἔν θʼ ὕπνῳ πρὸ καρδίας 180 μνησιπήμων πόνος· καὶ παρʼ ἄ- 181 κοντας ἦλθε σωφρονεῖν. 182 δαιμόνων δέ που χάρις βίαιος 183 σέλμα σεμνὸν ἡμένων. Χορός' ' Nonesup>
174 Shouting the triumph-praise — proclaim, '175 Complete in judgment shall that man be found. 176 Zeus, who leads onward mortals to be wise, 177 Appoints that suffering masterfully teach. 178 In sleep, before the heart of each, 179 A woe-remembering travail sheds in dew 180 Discretion, — ay, and melts the unwilling too 181 By what, perchance, may be a graciousness 182 of gods, enforced no less, — 183 As they, commanders of the crew, 183 Assume the awful seat. ' None
29. Aeschylus, Libation-Bearers, 525, 527-535 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Uncertainty, interpretive uncertainty about dreams • dream-interpreters • dreams and dream interpreters

 Found in books: Johnston (2008), Ancient Greek Divination, 134; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 173; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 82

sup>
525 χοὰς ἔπεμψε τάσδε δύσθεος γυνή. Ὀρέστης527 τεκεῖν δράκοντʼ ἔδοξεν, ὡς αὐτὴ λέγει. Ὀρέστης 528 καὶ ποῖ τελευτᾷ καὶ καρανοῦται λόγος; Χορός 529 ἐν σπαργάνοισι παιδὸς ὁρμίσαι δίκην. Ὀρέστης 530 τίνος βορᾶς χρῄζοντα, νεογενὲς δάκος; Χορός 531 αὐτὴ προσέσχε μαζὸν ἐν τὠνείρατι. Ὀρέστης 532 καὶ πῶς ἄτρωτον οὖθαρ ἦν ὑπὸ στύγους; Χορός 533 ὥστʼ ἐν γάλακτι θρόμβον αἵματος σπάσαι. Ὀρέστης 534 οὔτοι μάταιον· ἀνδρὸς ὄψανον πέλει. Χορός 535 ἡ δʼ ἐξ ὕπνου κέκλαγγεν ἐπτοημένη. ' None
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525 that she sent these offerings, godless woman that she is. Orestes 527 She dreamed she gave birth to a serpent: that is her own account. Orestes 528 And where does the tale end, and what is its consummation? Chorus 529 She laid it to rest as if it were a child, in swaddling clothes. Orestes 530 What food did it crave, the newborn viper? Chorus 531 In her dream she offered it her own breast. Orestes 532 Surely her nipple was not unwounded by the loathsome beast? Chorus 533 No: it drew in clotted blood with the milk. Orestes 534 Truly it is not without meaning: the vision signifies a man! Chorus 535 Then from out of her sleep she raised a shriek and awoke appalled, and many lamps that had been blinded in the darkness flared up in the house to cheer our mistress. Then she sent these libations for the dead in the hope that they might be an effective cure for her distress. Orestes ' None
30. Hebrew Bible, Ezekiel, 1.26-1.27, 5.5, 40.46 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Alexandria, Alexandrian allegory/interpretation • Angels, Angelus Interpres interpreting angel • Bible/biblical, interpretation • Engberg, J., angelus interpres • Exegesis, exegetical, interpretation of Scripture • Interpreter of the Law • Interpreter of the Torah, as messianic function, Jesus as • Song of Songs, allegorical interpretation of • Song of Songs, origins of interpretation • Spirit, effects of, interpret dreams/scripture • interpretation, Hellenistic Jewish • interpretation, biblical • interpretation, pre-rabbinic • interpretation, rabbinic • text-interpretive

 Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 333; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 11, 38, 74, 250; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 357; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 31; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 4; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 99; Levison (2009), Filled with the Spirit, 381, 424; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 28, 48; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 384; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 21; Stuckenbruck (2007), 1 Enoch 91-108, 707

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1.26 וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃ 1.27 וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃
5.5
כֹּה אָמַר אֲדֹנָי יְהֹוִה זֹאת יְרוּשָׁלִַם בְּתוֹךְ הַגּוֹיִם שַׂמְתִּיהָ וּסְבִיבוֹתֶיהָ אֲרָצוֹת׃
40.46
וְהַלִּשְׁכָּה אֲשֶׁר פָּנֶיהָ דֶּרֶךְ הַצָּפוֹן לַכֹּהֲנִים שֹׁמְרֵי מִשְׁמֶרֶת הַמִּזְבֵּחַ הֵמָּה בְנֵי־צָדוֹק הַקְּרֵבִים מִבְּנֵי־לֵוִי אֶל־יְהוָה לְשָׁרְתוֹ׃' ' None
sup>
1.26 And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above. 1.27 And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him.
5.5
Thus saith the Lord GOD: This is Jerusalem! I have set her in the midst of the nations, and countries are round about her.
40.46
And the chamber whose prospect is toward the north is for the priests, the keepers of the charge of the altar; these are the sons of Zadok, who from among the sons of Levi come near to the LORD to minister unto Him.’' ' None
31. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Herodotus, revisionist interpretations of • interpretation • interpretation, of Attic drinking cup

 Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 62, 113; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 148

32. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Chorus of Seven, interpretation of shields • Eteocles,, interpretation of shields • dreams and dream interpreters, incubation oracles • interpretation

 Found in books: Johnston (2008), Ancient Greek Divination, 93; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 162, 163; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 121, 127, 128, 129, 132, 133

33. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Owen, G. E. L., interpretation of Fr. 8 of • Parmenides, his ontology, the modal interpretation • Sedley, D., interpretation of Fr. • aletheia (truth),Detiennes interpretation of • allegoresis (allegorical interpretation), by Stoics • allegoresis (allegorical interpretation), in the Derveni Papyrus • allegoresis (allegorical interpretation), of gods • allegoresis (allegorical interpretation), of poetic texts • place in Parmenides’ poem, structure of argumentation of vs interpretation of arguments of

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 2, 103, 118; Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 251, 252, 253, 254; Hesk (2000), Deception and Democracy in Classical Athens, 148, 149, 150; Tor (2017), Mortal and Divine in Early Greek Epistemology, 294, 295

34. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Chorus of Seven, interpretation of shields • Eteocles,, interpretation of shields • Euripides’ Suppliant Women, interpretation

 Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 194; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 128

35. Euripides, Suppliant Women, 399-462 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Euripides’ Suppliant Women, interpretation • oracles, interpreted by Athenians

 Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 194; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311

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399 τίς γῆς τύραννος; πρὸς τίν' ἀγγεῖλαί με χρὴ"400 λόγους Κρέοντος, ὃς κρατεῖ Κάδμου χθονὸς' "401 ̓Ετεοκλέους θανόντος ἀμφ' ἑπταστόμους" '402 πύλας ἀδελφῇ χειρὶ Πολυνείκους ὕπο; 403 πρῶτον μὲν ἤρξω τοῦ λόγου ψευδῶς, ξένε,' "404 ζητῶν τύραννον ἐνθάδ': οὐ γὰρ ἄρχεται" "405 ἑνὸς πρὸς ἀνδρός, ἀλλ' ἐλευθέρα πόλις." "406 δῆμος δ' ἀνάσσει διαδοχαῖσιν ἐν μέρει" '407 ἐνιαυσίαισιν, οὐχὶ τῷ πλούτῳ διδοὺς 408 τὸ πλεῖστον, ἀλλὰ χὡ πένης ἔχων ἴσον.' "409 ἓν μὲν τόδ' ἡμῖν ὥσπερ ἐν πεσσοῖς δίδως" "410 κρεῖσσον: πόλις γὰρ ἧς ἐγὼ πάρειμ' ἄπο" '411 ἑνὸς πρὸς ἀνδρός, οὐκ ὄχλῳ κρατύνεται:' "412 οὐδ' ἔστιν αὐτὴν ὅστις ἐκχαυνῶν λόγοις" "413 πρὸς κέρδος ἴδιον ἄλλοτ' ἄλλοσε στρέφει," "414 τὸ δ' αὐτίχ' ἡδὺς καὶ διδοὺς πολλὴν χάριν," "415 ἐσαῦθις ἔβλαψ', εἶτα διαβολαῖς νέαις" "416 κλέψας τὰ πρόσθε σφάλματ' ἐξέδυ δίκης." '417 ἄλλως τε πῶς ἂν μὴ διορθεύων λόγους' "418 ὀρθῶς δύναιτ' ἂν δῆμος εὐθύνειν πόλιν;" '419 ὁ γὰρ χρόνος μάθησιν ἀντὶ τοῦ τάχους' "420 κρείσσω δίδωσι. γαπόνος δ' ἀνὴρ πένης," '421 εἰ καὶ γένοιτο μὴ ἀμαθής, ἔργων ὕπο' "422 οὐκ ἂν δύναιτο πρὸς τὰ κοίν' ἀποβλέπειν." '423 ἦ δὴ νοσῶδες τοῦτο τοῖς ἀμείνοσιν,' "424 ὅταν πονηρὸς ἀξίωμ' ἀνὴρ ἔχῃ" '425 γλώσσῃ κατασχὼν δῆμον, οὐδὲν ὢν τὸ πρίν.' "426 κομψός γ' ὁ κῆρυξ καὶ παρεργάτης λόγων." "427 ἐπεὶ δ' ἀγῶνα καὶ σὺ τόνδ' ἠγωνίσω," "428 ἄκου': ἅμιλλαν γὰρ σὺ προύθηκας λόγων." '429 οὐδὲν τυράννου δυσμενέστερον πόλει, 430 ὅπου τὸ μὲν πρώτιστον οὐκ εἰσὶν νόμοι' "431 κοινοί, κρατεῖ δ' εἷς τὸν νόμον κεκτημένος" "432 αὐτὸς παρ' αὑτῷ: καὶ τόδ' οὐκέτ' ἔστ' ἴσον." "433 γεγραμμένων δὲ τῶν νόμων ὅ τ' ἀσθενὴς" '434 ὁ πλούσιός τε τὴν δίκην ἴσην ἔχει,' "435 ἔστιν δ' ἐνισπεῖν τοῖσιν ἀσθενεστέροις" "436 τὸν εὐτυχοῦντα ταὔθ', ὅταν κλύῃ κακῶς," "437 νικᾷ δ' ὁ μείων τὸν μέγαν δίκαι' ἔχων." "438 τοὐλεύθερον δ' ἐκεῖνο: Τίς θέλει πόλει" "439 χρηστόν τι βούλευμ' ἐς μέσον φέρειν ἔχων;" "440 καὶ ταῦθ' ὁ χρῄζων λαμπρός ἐσθ', ὁ μὴ θέλων" "441 σιγᾷ. τί τούτων ἔστ' ἰσαίτερον πόλει;" '442 καὶ μὴν ὅπου γε δῆμος αὐθέντης χθονός, 443 ὑποῦσιν ἀστοῖς ἥδεται νεανίαις: 444 ἀνὴρ δὲ βασιλεὺς ἐχθρὸν ἡγεῖται τόδε,' "445 καὶ τοὺς ἀρίστους οὕς τ' ἂν ἡγῆται φρονεῖν" '446 κτείνει, δεδοικὼς τῆς τυραννίδος πέρι.' "447 πῶς οὖν ἔτ' ἂν γένοιτ' ἂν ἰσχυρὰ πόλις," '448 ὅταν τις ὡς λειμῶνος ἠρινοῦ στάχυν 449 τόλμας ἀφαιρῇ κἀπολωτίζῃ νέους; 450 κτᾶσθαι δὲ πλοῦτον καὶ βίον τί δεῖ τέκνοις' "451 ὡς τῷ τυράννῳ πλείον' ἐκμοχθῇ βίον;" '452 ἢ παρθενεύειν παῖδας ἐν δόμοις καλῶς, 453 τερπνὰς τυράννοις ἡδονάς, ὅταν θέλῃ,' "454 δάκρυα δ' ἑτοιμάζουσι; μὴ ζῴην ἔτι," '455 εἰ τἀμὰ τέκνα πρὸς βίαν νυμφεύσεται. 456 καὶ ταῦτα μὲν δὴ πρὸς τὰ σὰ ἐξηκόντισα. 457 ἥκεις δὲ δὴ τί τῆσδε γῆς κεχρημένος;' "458 κλαίων γ' ἂν ἦλθες, εἴ σε μὴ '†πεμψεν πόλις," '459 περισσὰ φωνῶν: τὸν γὰρ ἄγγελον χρεὼν' "460 λέξανθ' ὅς' ἂν τάξῃ τις ὡς τάχος πάλιν" "461 χωρεῖν. τὸ λοιπὸν δ' εἰς ἐμὴν πόλιν Κρέων" "462 ἧσσον λάλον σου πεμπέτω τιν' ἄγγελον." "' None
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399 Who is the despot of this land? To whom must I announce'400 the message of Creon, who rules o’er the land of Cadmus, since Eteocles was slain by the hand of his brother Polynices, at the sevenfold gates of Thebes? Theseu 403 Sir stranger, thou hast made a false beginning to thy speech, in seeking here a despot. For this city is not ruled 405 by one man, but is free. The people rule in succession year by year, allowing no preference to wealth, but the poor man shares equally with the rich. Herald 409 Thou givest me here an advantage, as it might be in a game of draughts Possibly referring to a habit of allowing the weaker player so many moves or points. ; 410 for the city, whence I come, is ruled by one man only, not by the mob; none there puffs up the citizens with specious words, and for his own advantage twists them this way or that,—one moment dear to them and lavish of his favours, 415 the next a bane to all; and yet by fresh calumnies of others he hides his former failures and escapes punishment. Besides, how shall the people, if it cannot form true judgments, be able rightly to direct the state? Nay, ’tis time, not haste, that affords a better 420 understanding. A poor hind, granted he be not all unschooled, would still be unable from his toil to give his mind to politics. Verily Kirchhoff considers lines 423 to 425 spurious. the better sort count it no healthy sign when the worthless man obtains a reputation 425 by beguiling with words the populace, though aforetime he was naught. Theseu 426 This herald is a clever fellow, a dabbler in the art of talk. But since thou hast thus entered the lists with me, listen awhile, for ’twas thou didst challenge a discussion. Naught is more hostile to a city than a despot; 430 where he is, there are in the first place no laws common to all, but one man is tyrant, in whose keeping and in his alone the law resides, and in that case equality is at an end. But when the laws are written down, rich and poor alike have equal justice, 435 and Nauck omits lines 435, 436, as they are not given by Stobaeus in quoting the passage. it is open to the weaker to use the same language to the prosperous when he is reviled by him, and the weaker prevails over the stronger if he have justice on his side. Freedom’s mark is also seen in this: Who A reference to the question put by the herald in the Athenian ἐκκλησία, Τίς ἀγορεύειν βούλεται ; It here serves as a marked characteristic of democracy. hath wholesome counsel to declare unto the state? 440 And he who chooses to do so gains renown, while he, who hath no wish, remains silent. What greater equality can there be in a city? 442 Again, where the people are absolute rulers of the land, they rejoice in having a reserve of youthful citizens, while a king counts The words ἐχθρὸν . . . ἀρίστους are regarded by Nauck as spurious. this a hostile element, 445 and strives to slay the leading men, all such as he deems discreet, for he feareth for his power. How then can a city remain stable, where one cuts short all i.e. τόλμας for which Prinz suggests κλῶνας . enterprise and mows down the young like meadow-flowers in spring-time? 450 What boots it to acquire wealth and livelihood for children, merely Kirchhoff rejects this line. to add to the tyrant’s substance by one’s toil? Why train up virgin daughters virtuously in our homes to gratify a tyrant’s whim, whenso he will, and cause tears to those who rear them? May my life end 455 if ever my children are to be wedded by violence! This bolt I launch in answer to thy words. Now say, why art thou come? what needest thou of this land? Had not thy city sent thee, to thy cost hadst thou come with thy outrageous utterances; for it is the herald’s duty 460 to tell the message he is bidden and hie him back in haste. Henceforth forth let Creon send to my city some other messenger less talkative than thee. Choru ' None
36. Hebrew Bible, 2 Chronicles, 15.12, 23.18, 25.4, 30.16, 35.12 (5th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Hermeneutics/Hermeneutical—see also, Interpretation • Interpretation • interpretation, biblical

 Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 120; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 99, 479; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75

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15.12 וַיָּבֹאוּ בַבְּרִית לִדְרוֹשׁ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם׃
23.18
וַיָּשֶׂם יְהוֹיָדָע פְּקֻדֹּת בֵּית יְהוָה בְּיַד הַכֹּהֲנִים הַלְוִיִּם אֲשֶׁר חָלַק דָּוִיד עַל־בֵּית יְהוָה לְהַעֲלוֹת עֹלוֹת יְהוָה כַּכָּתוּב בְּתוֹרַת מֹשֶׁה בְּשִׂמְחָה וּבְשִׁיר עַל יְדֵי דָוִיד׃
25.4
וְאֶת־בְּנֵיהֶם לֹא הֵמִית כִּי כַכָּתוּב בַּתּוֹרָה בְּסֵפֶר מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר לֹא־יָמוּתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יָמוּתוּ עַל־אָבוֹת כִּי אִישׁ בְּחֶטְאוֹ יָמוּתוּ׃
30.16
וַיַּעַמְדוּ עַל־עָמְדָם כְּמִשְׁפָּטָם כְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים הַכֹּהֲנִים זֹרְקִים אֶת־הַדָּם מִיַּד הַלְוִיִּם׃
35.12
וַיָּסִירוּ הָעֹלָה לְתִתָּם לְמִפְלַגּוֹת לְבֵית־אָבוֹת לִבְנֵי הָעָם לְהַקְרִיב לַיהוָה כַּכָּתוּב בְּסֵפֶר מֹשֶׁה וְכֵן לַבָּקָר׃'' None
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15.12 And they entered into the covet to seek the LORD, the God of their fathers, with all their heart and with all their soul;
23.18
And Jehoiada appointed the offices of the house of the LORD under the hand of the priests the Levites, whom David had distributed in the house of the LORD, to offer the burnt-offerings of the LORD, as it is written in the Law of Moses, with rejoicing and with singing, according to the direction of David.
25.4
But he put not their children to death, but did according to that which is written in the law in the book of Moses, as the LORD commanded, saying: ‘The fathers shall not die for the children, neither shall the children die for the fathers; but every man shall die for his own sin.’
30.16
And they stood in their place after their order, according to the law of Moses the man of God; the priests dashed the blood, which they received of the hand of the Levites.
35.12
And they removed the portions that were to be burnt, that they might give them to the divisions of the fathers’houses of the children of the people, to present unto the LORD, as it is written in the book of Moses. And so did they with the oxen.'' None
37. Hebrew Bible, Ecclesiastes, 5.3, 12.11 (5th cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Interpreter of the Law • Wordplay, in dreams and interpretation • generation, and generative interpretations • interpretation, biblical • interpretations, generative

 Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 96, 97; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 23; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 373; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 221

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5.3 כַּאֲשֶׁר תִּדֹּר נֶדֶר לֵאלֹהִים אַל־תְּאַחֵר לְשַׁלְּמוֹ כִּי אֵין חֵפֶץ בַּכְּסִילִים אֵת אֲשֶׁר־תִּדֹּר שַׁלֵּם׃
12.11
דִּבְרֵי חֲכָמִים כַּדָּרְבֹנוֹת וּכְמַשְׂמְרוֹת נְטוּעִים בַּעֲלֵי אֲסֻפּוֹת נִתְּנוּ מֵרֹעֶה אֶחָד׃'' None
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5.3 When thou vowest a vow unto God, defer not to pay it; for He hath no pleasure in fools; pay that which thou vowest.
12.11
The words of the wise are as goads, and as nails well fastened are those that are composed in collections; they are given from one shepherd.'' None
38. Hebrew Bible, Ezra, 3.2, 6.18, 7.1-7.2, 7.6, 7.10 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Authority, Interpretive Strategies • Hermeneutics/Hermeneutical—see also, Interpretation • Interpretation • allegorical interpretation of cult • interpretation, Hellenistic Jewish • interpretation, biblical • interpretation, pre-rabbinic • midrash, generative vs. supportive interpretation of Scripture • text-interpretive

 Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 4; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 34; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 479; Hayes (2022), The Literature of the Sages: A Re-Visioning, 108, 123; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 31; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75, 78

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3.2 וַיָּקָם יֵשׁוּעַ בֶּן־יוֹצָדָק וְאֶחָיו הַכֹּהֲנִים וּזְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְאֶחָיו וַיִּבְנוּ אֶת־מִזְבַּח אֱלֹהֵי יִשְׂרָאֵל לְהַעֲלוֹת עָלָיו עֹלוֹת כַּכָּתוּב בְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים׃
6.18
וַהֲקִימוּ כָהֲנַיָּא בִּפְלֻגָּתְהוֹן וְלֵוָיֵא בְּמַחְלְקָתְהוֹן עַל־עֲבִידַת אֱלָהָא דִּי בִירוּשְׁלֶם כִּכְתָב סְפַר מֹשֶׁה׃
7.1
וְאַחַר הַדְּבָרִים הָאֵלֶּה בְּמַלְכוּת אַרְתַּחְשַׁסְתְּא מֶלֶךְ־פָּרָס עֶזְרָא בֶּן־שְׂרָיָה בֶּן־עֲזַרְיָה בֶּן־חִלְקִיָּה׃
7.1
כִּי עֶזְרָא הֵכִין לְבָבוֹ לִדְרוֹשׁ אֶת־תּוֹרַת יְהוָה וְלַעֲשֹׂת וּלְלַמֵּד בְּיִשְׂרָאֵל חֹק וּמִשְׁפָּט׃ 7.2 בֶּן־שַׁלּוּם בֶּן־צָדוֹק בֶּן־אֲחִיטוּב׃ 7.2 וּשְׁאָר חַשְׁחוּת בֵּית אֱלָהָךְ דִּי יִפֶּל־לָךְ לְמִנְתַּן תִּנְתֵּן מִן־בֵּית גִּנְזֵי מַלְכָּא׃
7.6
הוּא עֶזְרָא עָלָה מִבָּבֶל וְהוּא־סֹפֵר מָהִיר בְּתוֹרַת מֹשֶׁה אֲשֶׁר־נָתַן יְהוָה אֱלֹהֵי יִשְׂרָאֵל וַיִּתֶּן־לוֹ הַמֶּלֶךְ כְּיַד־יְהוָה אֱלֹהָיו עָלָיו כֹּל בַּקָּשָׁתוֹ׃' ' None
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3.2 Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt-offerings thereon, as it is written in the Law of Moses the man of God.
6.18
And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses.
7.1
Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, 7.2 the son of Shallum, the son of Zadok, the son of Ahitub,
7.6
this Ezra went up from Babylon; and he was a ready scribe in the Law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the hand of the LORD his God upon him.

7.10
For Ezra had set his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and ordices.'' None
39. Hebrew Bible, Nehemiah, 8.1-8.8, 13.1 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Biblical interpretation • Hermeneutics/Hermeneutical—see also, Interpretation • Interpretation • Spirit, effects of, interpret dreams/scripture • netinim, fragmentary text (4Q340), assumptions made interpreting • text-interpretive, transmission of

 Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 95; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 105; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 101, 104, 479; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 24; Levison (2009), Filled with the Spirit, 188; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75

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8.1 וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃
8.1
וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃ 8.2 וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃ 8.3 וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃ 8.4 וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃ 8.5 וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃ 8.6 וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃ 8.7 וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃ 8.8 וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃
13.1
בַּיּוֹם הַהוּא נִקְרָא בְּסֵפֶר מֹשֶׁה בְּאָזְנֵי הָעָם וְנִמְצָא כָּתוּב בּוֹ אֲשֶׁר לֹא־יָבוֹא עַמֹּנִי וּמֹאָבִי בִּקְהַל הָאֱלֹהִים עַד־עוֹלָם׃'
13.1
וָאֵדְעָה כִּי־מְנָיוֹת הַלְוִיִּם לֹא נִתָּנָה וַיִּבְרְחוּ אִישׁ־לְשָׂדֵהוּ הַלְוִיִּם וְהַמְשֹׁרְרִים עֹשֵׂי הַמְּלָאכָה׃ ' None
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8.1 all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel. 8.2 And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month. 8.3 And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law. 8.4 And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam. 8.5 And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up. 8.6 And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground. 8.7 Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place. 8.8 And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading.
13.1
On that day they read in the book of Moses in the hearing of the people; and therein was found written, that an Ammonite and a Moabite should not enter into the assembly of God for ever;' ' None
40. Hebrew Bible, Zechariah, 1.12, 5.1-5.4, 10.2 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Archangel, Interpreters, as • Engberg, J., angelus interpres • Interpretation • Jerome, biblical interpretation • Jerome, use of Jewish interpretations • Song of Songs, origins of interpretation • Spirit, effects of, interpret dreams/scripture • Wordplay, in dreams and interpretation • interpretation, Hellenistic Jewish • interpretation, biblical • interpretation, pre-rabbinic

 Found in books: Allison (2018), 4 Baruch, 202; Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 333; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 4; Esler (2000), The Early Christian World, 1169; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 186; Levison (2009), Filled with the Spirit, 357; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 373; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 37, 38

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1.12 וַיַּעַן מַלְאַךְ־יְהוָה וַיֹּאמַר יְהוָה צְבָאוֹת עַד־מָתַי אַתָּה לֹא־תְרַחֵם אֶת־יְרוּשָׁלִַם וְאֵת עָרֵי יְהוּדָה אֲשֶׁר זָעַמְתָּה זֶה שִׁבְעִים שָׁנָה׃
5.1
וָאָשׁוּב וָאֶשָּׂא עֵינַי וָאֶרְאֶה וְהִנֵּה מְגִלָּה עָפָה׃
5.1
וָאֹמַר אֶל־הַמַּלְאָךְ הַדֹּבֵר בִּי אָנָה הֵמָּה מוֹלִכוֹת אֶת־הָאֵיפָה׃ 5.2 וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה וָאֹמַר אֲנִי רֹאֶה מְגִלָּה עָפָה אָרְכָּהּ עֶשְׂרִים בָּאַמָּה וְרָחְבָּהּ עֶשֶׂר בָּאַמָּה׃ 5.3 וַיֹּאמֶר אֵלַי זֹאת הָאָלָה הַיּוֹצֵאת עַל־פְּנֵי כָל־הָאָרֶץ כִּי כָל־הַגֹּנֵב מִזֶּה כָּמוֹהָ נִקָּה וְכָל־הַנִּשְׁבָּע מִזֶּה כָּמוֹהָ נִקָּה׃ 5.4 הוֹצֵאתִיהָ נְאֻם יְהוָה צְבָאוֹת וּבָאָה אֶל־בֵּית הַגַּנָּב וְאֶל־בֵּית הַנִּשְׁבָּע בִּשְׁמִי לַשָּׁקֶר וְלָנֶה בְּתוֹךְ בֵּיתוֹ וְכִלַּתּוּ וְאֶת־עֵצָיו וְאֶת־אֲבָנָיו׃
10.2
כִּי הַתְּרָפִים דִּבְּרוּ־אָוֶן וְהַקּוֹסְמִים חָזוּ שֶׁקֶר וַחֲלֹמוֹת הַשָּׁוא יְדַבֵּרוּ הֶבֶל יְנַחֵמוּן עַל־כֵּן נָסְעוּ כְמוֹ־צֹאן יַעֲנוּ כִּי־אֵין רֹעֶה׃' ' None
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1.12 Then the angel of the LORD spoke and said: ‘O LORD of hosts, how long wilt Thou not have compassion on Jerusalem and on the cities of Judah, against which Thou hast had indignation these threescore and ten years?
5.1
Then again I lifted up mine eyes, and saw, and behold a flying scroll. 5.2 And he said unto me: ‘What seest thou?’ And I answered: ‘I see a flying scroll; the length thereof is twenty cubits, and the breadth thereof ten cubits.’ 5.3 Then said he unto me: ‘This is the curse that goeth forth over the face of the whole land; for every one that stealeth shall be swept away on the one side like it; and every one that sweareth shall be swept away on the other side like it. 5.4 I cause it to go forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by My name; and it shall abide in the midst of his house, and shall consume it with the timber thereof and the stones thereof.’
10.2
For the teraphim have spoken vanity, And the diviners have seen a lie, And the dreams speak falsely, They comfort in vain; Therefore they go their way like sheep, They are afflicted, because there is no shepherd.' ' None
41. Herodotus, Histories, 1.46-1.48, 1.52, 1.56, 1.107-1.108, 1.120, 1.126, 3.38, 4.39, 5.56, 5.83, 6.62-6.63, 6.79, 6.107, 6.131, 7.6, 7.12-7.18, 7.139-7.144, 8.65, 8.134-8.135 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Amphiaraos, diviner (and dream interpreter) in myth • Archelaus (King of Cappadocia), and dream interpretation • Dream interpreters • Graeca interpretatio • Man Measure Statement (Protagoras), interpretation in Theaetetus • Sodom, literal and ethical interpretations of • Uncertainty, interpretive uncertainty about dreams • Wordplay, in dreams and interpretation • allegoresis (allegorical interpretation) • allegoresis (allegorical interpretation), in the Derveni Papyrus • divination, and interpretation • dream-interpreters • dreams and dream interpreters • dreams and dream interpreters, dream books • dreams and dream interpreters, incubation oracles • dreams, interpretation of • interpretation • oracles, collectors, chanters, and interpreters (chresmologoi) • oracles, interpreted by Athenians • oracles, interpreted by Spartans • sacrifice of Isaac, ethical interpretation of • votives, votive offerings,, interpretations of

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281, 324; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 71; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 299; Hubbard (2014), A Companion to Greek and Roman Sexualities, 297; Johnston (2008), Ancient Greek Divination, 94, 95, 134, 135, 136, 137; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 216, 217, 218; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 338; Mikalson (2003), Herodotus and Religion in the Persian Wars, 16, 38, 43, 157, 158, 159, 160, 161, 200; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 143, 173; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 28, 311; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 9; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 146; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 82, 117; Wolfsdorf (2020), Early Greek Ethics, 86

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1.46 Κροῖσος δὲ ἐπὶ δύο ἔτεα ἐν πένθεϊ μεγάλῳ κατῆστο τοῦ παιδὸς ἐστερημένος. μετὰ δὲ ἡ Ἀστυάγεος τοῦ Κυαξάρεω ἡγεμονίη καταιρεθεῖσα ὑπὸ Κύρου τοῦ Καμβύσεω καὶ τὰ τῶν Περσέων πρήγματα αὐξανόμενα πένθεος μὲν Κροῖσον ἀπέπαυσε, ἐνέβησε δὲ ἐς φροντίδα, εἴ κως δύναιτο, πρὶν μεγάλους γενέσθαι τοὺς Πέρσας, καταλαβεῖν αὐτῶν αὐξανομένην τὴν δύναμιν. μετὰ ὦν τὴν διάνοιαν ταύτην αὐτίκα ἀπεπειρᾶτο τῶν μαντείων τῶν τε ἐν Ἕλλησι καὶ τοῦ ἐν Λιβύῃ, διαπέμψας ἄλλους ἄλλῃ, τοὺς μὲν ἐς Δελφοὺς ἰέναι, τοὺς δὲ ἐς Ἄβας τὰς Φωκέων, τοὺς δὲ ἐς Δωδώνην· οἳ δὲ τινὲς ἐπέμποντο παρὰ τε Ἀμφιάρεων καὶ παρὰ Τροφώνιον, οἳ δὲ τῆς Μιλησίης ἐς Βραγχίδας. ταῦτα μέν νυν τὰ Ἑλληνικὰ μαντήια ἐς τὰ ἀπέπεμψε μαντευσόμενος Κροῖσος· Λιβύης δὲ παρὰ Ἄμμωνα ἀπέστελλε ἄλλους χρησομένους. διέπεμπε δὲ πειρώμενος τῶν μαντηίων ὅ τι φρονέοιεν, ὡς εἰ φρονέοντα τὴν ἀληθείην εὑρεθείη, ἐπείρηται σφέα δεύτερα πέμπων εἰ ἐπιχειρέοι ἐπὶ Πέρσας στρατεύεσθαι. 1.47 ἐντειλάμενος δὲ τοῖσι Λυδοῖσι τάδε ἀπέπεμπε ἐς τὴν διάπειραν τῶν χρηστηρίων, ἀπʼ ἧς ἂν ἡμέρης ὁρμηθέωσι ἐκ Σαρδίων, ἀπὸ ταύτης ἡμερολογέοντας τὸν λοιπὸν χρόνον ἑκατοστῇ ἡμέρῃ χρᾶσθαι τοῖσι χρηστηρίοισι, ἐπειρωτῶντας ὅ τι ποιέων τυγχάνοι ὁ Λυδῶν βασιλεὺς Κροῖσος ὁ Ἀλυάττεω· ἅσσα δʼ ἂν ἕκαστα τῶν χρηστηρίων θεσπίσῃ, συγγραψαμένους ἀναφέρειν παρʼ ἑωυτόν. ὅ τι μέν νυν τὰ λοιπὰ τῶν χρηστηρίων ἐθέσπισε, οὐ λέγεται πρὸς οὐδαμῶν· ἐν δὲ Δελφοῖσι ὡς ἐσῆλθον τάχιστα ἐς τὸ μέγαρον οἱ Λυδοὶ χρησόμενοι τῷ θεῷ καὶ ἐπειρώτων τὸ ἐντεταλμένον, ἡ Πυθίη ἐν ἑξαμέτρῳ τόνῳ λέγει τάδε. οἶδα δʼ ἐγὼ ψάμμου τʼ ἀριθμὸν καὶ μέτρα θαλάσσης, καὶ κωφοῦ συνίημι, καὶ οὐ φωνεῦντος ἀκούω. ὀδμή μʼ ἐς φρένας ἦλθε κραταιρίνοιο χελώνης ἑψομένης ἐν χαλκῷ ἅμʼ ἀρνείοισι κρέεσσιν, ᾗ χαλκὸς μὲν ὑπέστρωται, χαλκὸν δʼ ἐπιέσται. 1.48 ταῦτα οἱ Λυδοὶ θεσπισάσης τῆς Πυθίης συγγραψάμενοι οἴχοντο ἀπιόντες ἐς τὰς Σάρδις. ὡς δὲ καὶ ὧλλοι οἱ περιπεμφθέντες παρῆσαν φέροντες τοὺς χρησμούς, ἐνθαῦτα ὁ Κροῖσος ἕκαστα ἀναπτύσσων ἐπώρα τῶν συγγραμμάτων, τῶν μὲν δὴ οὐδὲν προσίετό μιν· ὁ δὲ ὡς τὸ ἐκ Δελφῶν ἤκουσε, αὐτίκα προσεύχετό τε καὶ προσεδέξατο, νομίσας μοῦνον εἶναι μαντήιον τὸ ἐν Δελφοῖσι, ὅτι οἱ ἐξευρήκεε τὰ αὐτὸς ἐποίησε. ἐπείτε γὰρ δὴ διέπεμψε παρὰ τὰ χρηστήρια τοὺς θεοπρόπους, φυλάξας τὴν κυρίην τῶν ἡμερέων ἐμηχανᾶτο τοιάδε· ἐπινοήσας τὰ ἦν ἀμήχανον ἐξευρεῖν τε καὶ ἐπιφράσασθαι, χελώνην καὶ ἄρνα κατακόψας ὁμοῦ ἧψε αὐτὸς ἐν λέβητι χαλκέῳ, χάλκεον ἐπίθημα ἐπιθείς.
1.52
ταῦτα μὲν ἐς Δελφοὺς ἀπέπεμψε, τῷ δὲ Ἀμφιάρεῳ, πυθόμενος αὐτοῦ τήν τε ἀρετὴν καὶ τὴν πάθην, ἀνέθηκε σάκος τε χρύσεον πᾶν ὁμοίως καὶ αἰχμὴν στερεὴν πᾶσαν χρυσέην, τὸ ξυστὸν τῇσι λόγχῃσι ἐὸν ὁμοίως χρύσεον· τὰ ἔτι καὶ ἀμφότερα ἐς ἐμὲ ἦν κείμενα ἐν Θήβῃσι καὶ Θηβέων ἐν τῳ νηῷ τοῦ Ἰσμηνίου Ἀπόλλωνος.
1.56
τούτοισι ἐλθοῦσι τοῖσι ἔπεσι ὁ Κροῖσος πολλόν τι μάλιστα πάντων ἥσθη, ἐλπίζων ἡμίονον οὐδαμὰ ἀντʼ ἀνδρὸς βασιλεύσειν Μήδων, οὐδʼ ὦν αὐτὸς οὐδὲ οἱ ἐξ αὐτοῦ παύσεσθαι κοτὲ τῆς ἀρχῆς. μετὰ δὲ ταῦτα ἐφρόντιζε ἱστορέων τοὺς ἂν Ἑλλήνων δυνατωτάτους ἐόντας προσκτήσαιτο φίλους, ἱστορέων δὲ εὕρισκε Λακεδαιμονίους καὶ Ἀθηναίους προέχοντας τοὺς μὲν τοῦ Δωρικοῦ γένεος τοὺς δὲ τοῦ Ἰωνικοῦ. ταῦτα γὰρ ἦν τὰ προκεκριμένα, ἐόντα τὸ ἀρχαῖον τὸ μὲν Πελασγικὸν τὸ δὲ Ἑλληνικὸν ἔθνος. καὶ τὸ μὲν οὐδαμῇ κω ἐξεχώρησε, τὸ δὲ πολυπλάνητον κάρτα. ἐπὶ μὲν γὰρ Δευκαλίωνος βασιλέος οἴκεε γῆν τὴν Φθιῶτιν, ἐπὶ δὲ Δώρου τοῦ Ἕλληνος τὴν ὑπὸ τὴν Ὄσσαν τε καὶ τὸν Ὄλυμπον χώρην, καλεομένην δὲ Ἱστιαιῶτιν· ἐκ δὲ τῆς Ἱστιαιώτιδος ὡς ἐξανέστη ὑπὸ Καδμείων, οἴκεε ἐν Πίνδῳ Μακεδνὸν καλεόμενον· ἐνθεῦτεν δὲ αὖτις ἐς τὴν Δρυοπίδα μετέβη καὶ ἐκ τῆς Δρυοπίδος οὕτω ἐς Πελοπόννησον ἐλθὸν Δωρικὸν ἐκλήθη.
1.107
μετὰ δὲ ταῦτα Κυαξάρης μέν, βασιλεύσας τεσσεράκοντα ἔτεα σὺν τοῖσι Σκύθαι ἦρξαν, τελευτᾷ, ἐκδέκεται δὲ Ἀστυάγης Κυαξάρεω παῖς τὴν βασιληίην. Καὶ οἱ ἐγένετο θυγάτηρ τῇ οὔνομα ἔθετο Μανδάνην· τὴν ἐδόκεε Ἀστυάγης ἐν τῷ ὕπνῳ οὐρῆσαι τοσοῦτον ὥστε πλῆσαι μὲν τὴν ἑωυτοῦ πόλιν, ἐπικατακλύσαι δὲ καὶ τὴν Ἀσίην πᾶσαν. ὑπερθέμενος δὲ τῶν Μάγων τοῖσι ὀνειροπόλοισι τὸ ἐνύπνιον, ἐφοβήθη παρʼ αὐτῶν αὐτὰ ἕκαστα μαθών. μετὰ δὲ τὴν Μανδάνην ταύτην ἐοῦσαν ἤδη ἀνδρὸς ὡραίην Μήδων μὲν τῶν ἑωυτοῦ ἀξίων οὐδενὶ διδοῖ γυναῖκα, δεδοικὼς τὴν ὄψιν· ὁ δὲ Πέρσῃ διδοῖ τῷ οὔνομα ἦν Καμβύσης, τὸν εὕρισκε οἰκίης μὲν ἐόντα ἀγαθῆς τρόπου δὲ ἡσυχίου, πολλῷ ἔνερθε ἄγων αὐτὸν μέσου ἀνδρὸς Μήδου. 1.108 συνοικεούσης δὲ τῷ Καμβύσῃ τῆς Μανδάνης, ὁ Ἀστυάγης τῷ πρώτῳ ἔτεϊ εἶδε ἄλλην ὄψιν, ἐδόκεε δέ οἱ ἐκ τῶν αἰδοίων τῆς θυγατρὸς ταύτης φῦναι ἄμπελον, τὴν δὲ ἄμπελον ἐπισχεῖν τὴν Ἀσίην πᾶσαν. ἰδὼν δὲ τοῦτο καὶ ὑπερθέμενος τοῖσι ὀνειροπόλοισι, μετεπέμψατο ἐκ τῶν Περσέων τὴν θυγατέρα ἐπίτεκα ἐοῦσαν, ἀπικομένην δὲ ἐφύλασσε βουλόμενος τὸ γενόμενον ἐξ αὐτῆς διαφθεῖραι· ἐκ γάρ οἱ τῆς ὄψιος οἱ τῶν Μάγων ὀνειροπόλοι ἐσήμαινον ὅτι μέλλοι ὁ τῆς θυγατρὸς αὐτοῦ γόνος βασιλεύσειν ἀντὶ ἐκείνου. ταῦτα δὴ ὦν φυλασσόμενος ὁ Ἀστυάγης, ὡς ἐγένετο ὁ Κῦρος, καλέσας Ἅρπαγον ἄνδρα οἰκήιον καὶ πιστότατόν τε Μήδων καὶ πάντων ἐπίτροπον τῶν ἑωυτοῦ, ἔλεγὲ οἱ τοιάδε. “Ἅρπαγε, πρῆγμα τὸ ἄν τοι προσθέω, μηδαμῶς παραχρήσῃ, μηδὲ ἐμέ τε παραβάλῃ καὶ ἄλλους ἑλόμενος ἐξ ὑστέρης σοὶ αὐτῷ περιπέσῃς· λάβε τὸν Μανδάνη ἔτεκε παῖδα, φέρων δὲ ἐς σεωυτοῦ ἀπόκτεινον, μετὰ δὲ θάψον τρόπῳ ὅτεῳ αὐτὸς βούλεαι.” ὁ δὲ ἀμείβεται “ὦ βασιλεῦ, οὔτε ἄλλοτε κω παρεῖδες ἀνδρὶ τῷδε ἄχαρι οὐδέν, φυλασσόμεθα δὲ ἐς σὲ καὶ ἐς τὸν μετέπειτα χρόνον μηδὲν ἐξαμαρτεῖν. ἀλλʼ εἲ τοι φίλον τοῦτο οὕτω γίνεσθαι, χρὴ δὴ τό γε ἐμὸν ὑπηρετέεσθαι ἐπιτηδέως.”
1.120
Ἁρπάγῳ μὲν Ἀστυάγης δίκην ταύτην ἐπέθηκε, Κύπου δὲ πέρι βουλεύων ἐκάλεε τοὺς αὐτοὺς τῶν Μάγων οἳ τὸ ἐνύπνιὸν οἱ ταύτῃ ἔκριναν. ἀπικομένους δὲ εἴρετο ὁ Ἁστυάγης τῇ ἔκρινάν οἱ τὴν ὄψιν. οἳ δὲ κατὰ ταὐτὰ εἶπαν λέγοντες ὡς βασιλεῦσαι χρῆν τὸν παῖδα, εἰ ἐπέζωσε καὶ μὴ ἀπέθανε πρότερον. ὁ δὲ ἀμείβεται αὐτοὺς τοῖσιδε. “ἔστι τε ὁ παῖς καὶ περίεστι, καί μιν ἐπʼ ἀγροῦ διαιτώμενον οἱ ἐκ τῆς κώμης παῖδες ἐστήσαντο βασιλέα. ὁ δὲ πάντα ὅσα περ οἱ ἀληθέι λόγῳ βασιλέες ἐτελέωσε ποιήσας· καὶ γὰρ δορυφόρους καὶ θυρωροὺς καὶ ἀγγελιηφόρους καὶ τὰ λοιπὰ πάντα διατάξας ἦρχε. καὶ νῦν ἐς τί ὑμῖν ταῦτα φαίνεται φέρειν;” εἶπαν οἱ Μάγοι “εἰ μὲν περίεστί τε καὶ ἐβασίλευσε ὁ παῖς μὴ ἐκ προνοίης τινός, θάρσεέ τε τούτου εἵνεκα καὶ θυμὸν ἔχε ἀγαθόν· οὐ γὰρ ἔτι τὸ δεύτερον ἄρχει. παρὰ σμικρὰ γὰρ καὶ τῶν λογίων ἡμῖν ἔνια κεχώρηκε, καὶ τά γε τῶν ὀνειράτων ἐχόμενα τελέως ἐς ἀσθενὲς ἔρχεται.” ἀμείβεται ὁ Ἀστυάγης τοῖσιδε. “καὶ αὐτὸς ὦ Μάγοι ταύτῃ πλεῖστος γνώμην εἰμί, βασιλέος ὀνομασθέντος τοῦ παιδὸς ἐξήκειν τε τὸν ὄνειρον καί μοι τὸν παῖδα τοῦτον εἶναι δεινὸν ἔτι οὐδέν. ὅμως μέν γέ τοι συμβουλεύσατέ μοι εὖ περισκεψάμενοι τὰ μέλλει ἀσφαλέστατα εἶναι οἴκῳ τε τῷ ἐμῷ καὶ ὑμῖν.” εἶπαν πρὸς ταῦτα οἱ Μάγοι “ὦ βασιλεῦ, καὶ αὐτοῖσι ἡμῖν περὶ πολλοῦ ἐστι κατορθοῦσθαι ἀρχὴν τὴν σήν. κείνως μὲν γὰρ ἀλλοτριοῦται ἐς τὸν παῖδα τοῦτον περιιοῦσα ἐόντα Πέρσην, καὶ ἡμεῖς ἐόντες Μῆδοι δουλούμεθά τε καὶ λόγου οὐδενὸς γινόμεθα πρὸς Περσέων, ἐόντες ξεῖνοι· σέο δʼ ἐνεστεῶτος βασιλέος, ἐόντος πολιήτεω, καὶ ἄρχομεν τὸ μέρος καὶ τιμὰς πρὸς σέο μεγάλας ἔχομεν. οὕτω ὦν πάντως ἡμῖν σέο καὶ τῆς σῆς ἀρχῆς προοπτέον ἐστί. καὶ νῦν εἰ φοβερόν τι ἐνωρῶμεν, πᾶν ἂν σοὶ προεφράζομεν. νῦν δὲ ἀποσκήψαντος τοῦ ἐνυπνίου ἐς φαῦλον, αὐτοί τε θαρσέομεν καὶ σοὶ ἕτερα τοιαῦτα παρακελευόμεθα. τὸν δὲ παῖδα τοῦτον ἐξ ὀφθαλμῶν ἀπόπεμψαι ἐς Πέρσας τε καὶ τοὺς γειναμένους.”
1.126
ὡς δὲ παρῆσαν ἅπαντες ἔχοντες τὸ προειρημένον, ἐνθαῦτα ὁ Κῦρος, ἦν γάρ τις χῶρος τῆς Περσικῆς ἀκανθώδης ὅσον τε ἐπὶ ὀκτωκαίδεκα σταδίους ἢ εἴκοσι πάντῃ, τοῦτον σφι τὸν χῶρον προεῖπε ἐξημερῶσαι ἐν ἡμέρῃ. ἐπιτελεσάντων δὲ τῶν Περσέων τὸν προκείμενον ἄεθλον, δεύτερα σφι προεῖπε ἐς τὴν ὑστεραίην παρεῖναι λελουμένους. ἐν δὲ τούτῳ τά τε αἰπόλια καὶ τὰς ποίμνας καὶ τὰ βουκόλια ὁ Κῦρος πάντα τοῦ πατρὸς συναλίσας ἐς τὠυτὸ ἔθυσε καὶ παρεσκεύαζε ὡς δεξόμενος τὸν Περσέων στρατόν, πρὸς δὲ οἴνῳ τε καὶ σιτίοισι ὡς ἐπιτηδεοτάτοισι. ἀπικομένους δὲ τῇ ὑστεραίῃ τοὺς Πέρσας κατακλίνας ἐς λειμῶνα εὐώχεε. ἐπείτε δὲ ἀπὸ δείπνου ἦσαν, εἴρετο σφέας ὁ Κῦρος κότερα τὰ τῇ προτεραίῃ εἶχον ἢ τὰ παρεόντα σφι εἴη αἱρετώτερα. οἳ δὲ ἔφασαν πολλὸν εἶναι αὐτῶν τὸ μέσον· τὴν μὲν γὰρ προτέρην ἡμέρην πάντα σφι κακὰ ἔχειν, τὴν δὲ τότε παρεοῦσαν πάντα ἀγαθά. παραλαβὼν δὲ τοῦτο τὸ ἔπος ὁ Κῦρος παρεγύμνου τὸν πάντα λόγον, λέγων “ἄνδρες Πέρσαι, οὕτω ὑμῖν ἔχει. βουλομένοισι μὲν ἐμέο πείθεσθαί ἔστι τάδε τε καὶ ἄλλα μυρία ἀγαθά, οὐδένα πόνον δουλοπρεπέα ἔχουσι, μὴ βουλομένοισι δὲ ἐμέο πείθεσθαι εἰσὶ ὑμῖν πόνοι τῷ χθιζῷ παραπλήσιοι ἀναρίθμητοι. νῦν ὦν ἐμέο πειθόμενοι γίνεσθε ἐλεύθεροι. αὐτός τε γὰρ δοκέω θείῃ τύχῃ γεγονὼς τάδε ἐς χεῖρας ἄγεσθαι, καὶ ὑμέας ἥγημαι ἄνδρας Μήδων εἶναι οὐ φαυλοτέρους οὔτε τἄλλα οὔτε τὰ πολέμια. ὡς ὦν ἐχόντων ὧδε, ἀπίστασθε ἀπʼ Ἀστυάγεος τὴν ταχίστην.”
3.38
πανταχῇ ὦν μοι δῆλα ἐστὶ ὅτι ἐμάνη μεγάλως ὁ Καμβύσης· οὐ γὰρ ἂν ἱροῖσί τε καὶ νομαίοισι ἐπεχείρησε καταγελᾶν. εἰ γάρ τις προθείη πᾶσι ἀνθρώποισι ἐκλέξασθαι κελεύων νόμους τοὺς καλλίστους ἐκ τῶν πάντων νόμων, διασκεψάμενοι ἂν ἑλοίατο ἕκαστοι τοὺς ἑωυτῶν· οὕτω νομίζουσι πολλόν τι καλλίστους τοὺς ἑωυτῶν νόμους ἕκαστοι εἶναι. οὔκων οἰκός ἐστι ἄλλον γε ἢ μαινόμενον ἄνδρα γέλωτα τὰ τοιαῦτα τίθεσθαι· ὡς δὲ οὕτω νενομίκασι τὰ περὶ τοὺς νόμους πάντες ἄνθρωποι, πολλοῖσί τε καὶ ἄλλοισι τεκμηρίοισι πάρεστι σταθμώσασθαι, ἐν δὲ δὴ καὶ τῷδε. Δαρεῖος ἐπὶ τῆς ἑωυτοῦ ἀρχῆς καλέσας Ἑλλήνων τοὺς παρεόντας εἴρετο ἐπὶ κόσῳ ἂν χρήματι βουλοίατο τοὺς πατέρας ἀποθνήσκοντας κατασιτέεσθαι· οἳ δὲ ἐπʼ οὐδενὶ ἔφασαν ἔρδειν ἂν τοῦτο. Δαρεῖος δὲ μετὰ ταῦτα καλέσας Ἰνδῶν τοὺς καλεομένους Καλλατίας, οἳ τοὺς γονέας κατεσθίουσι, εἴρετο, παρεόντων τῶν Ἑλλήνων καὶ διʼ ἑρμηνέος μανθανόντων τὰ λεγόμενα, ἐπὶ τίνι χρήματι δεξαίατʼ ἂν τελευτῶντας τοὺς πατέρας κατακαίειν πυρί· οἳ δὲ ἀμβώσαντες μέγα εὐφημέειν μιν ἐκέλευον. οὕτω μέν νυν ταῦτα νενόμισται, καὶ ὀρθῶς μοι δοκέει Πίνδαρος ποιῆσαι νόμον πάντων βασιλέα φήσας εἶναι.
4.39
αὕτη μέν νυν ἡ ἑτέρη τῶν ἀκτέων, ἡ δὲ δὴ ἑτέρη ἀπὸ Περσέων ἀρξαμένη παρατέταται ἐς τὴν Ἐρυθρὴν θάλασσαν, ἥ τε Περσικὴ καὶ ἀπὸ ταύτης ἐκδεκομένη ἡ Ἀσσυρίη καὶ ἀπὸ Ἀσσυρίης ἡ Ἀραβίη· λήγει δὲ αὕτη, οὐ λήγουσα εἰ μὴ νόμῳ, ἐς τὸν κόλπον τὸν Ἀράβιον, ἐς τὸν Δαρεῖος ἐκ τοῦ Νείλου διώρυχα ἐσήγαγε. μέχρι μέν νυν Φοινίκης ἀπὸ Περσέων χῶρος πλατὺς καὶ πολλός ἐστι· τὸ δὲ ἀπὸ Φοινίκης παρήκει διὰ τῆσδε τῆς θαλάσσης ἡ ἀκτὴ αὕτη παρά τε Συρίην τὴν Παλαιστίνην καὶ Αἴγυπτον, ἐς τὴν τελευτᾷ· ἐν τῇ ἔθνεα ἐστὶ τρία μοῦνα.
5.56
ἡ μέν νυν ὄψις τοῦ Ἱππάρχου ἐνυπνίου ἦν ἥδε· ἐν τῇ προτέρῃ νυκτὶ τῶν Παναθηναίων ἐδόκεε ὁ Ἵππαρχος ἄνδρα οἱ ἐπιστάντα μέγαν καὶ εὐειδέα αἰνίσσεσθαι τάδε τὰ ἔπεα. τλῆθι λέων ἄτλητα παθὼν τετληότι θυμῷ· οὐδεὶς ἀνθρώπων ἀδικῶν τίσιν οὐκ ἀποτίσει. ταῦτα δέ, ὡς ἡμέρη ἐγένετο τάχιστα, φανερὸς ἦν ὑπερτιθέμενος ὀνειροπόλοισι· μετὰ δὲ ἀπειπάμενος τὴν ὄψιν ἔπεμπε τὴν πομπήν, ἐν τῇ δὴ τελευτᾷ.
5.83
τοῦτον δʼ ἔτι τὸν χρόνον καὶ πρὸ τοῦ Αἰγινῆται Ἐπιδαυρίων ἤκουον τά τε ἄλλα καὶ δίκας διαβαίνοντες ἐς Ἐπίδαυρον ἐδίδοσάν τε καὶ ἐλάμβανον παρʼ ἀλλήλων οἱ Αἰγινῆται· τὸ δὲ ἀπὸ τοῦδε νέας τε πηξάμενοι καὶ ἀγνωμοσύνῃ χρησάμενοι ἀπέστησαν ἀπὸ τῶν Ἐπιδαυρίων. ἅτε δὲ ἐόντες διάφοροι ἐδηλέοντο αὐτούς, ὥστε θαλασσοκράτορες ἐόντες, καὶ δὴ καὶ τὰ ἀγάλματα ταῦτα τῆς τε Δαμίης καὶ τῆς Αὐξησίης ὑπαιρέονται αὐτῶν, καί σφεα ἐκόμισάν τε καὶ ἱδρύσαντο τῆς σφετέρης χώρης ἐς τὴν μεσόγαιαν, τῇ Οἴη μὲν ἐστὶ οὔνομα, στάδια δὲ μάλιστά κῃ ἀπὸ τῆς πόλιος ὡς εἴκοσι ἀπέχει. ἱδρυσάμενοι δὲ ἐν τούτῳ τῷ χώρῳ θυσίῃσί τε σφέα καὶ χοροῖσι γυναικηίοισι κερτομίοισι ἱλάσκοντο, χορηγῶν ἀποδεικνυμένων ἑκατέρῃ τῶν δαιμόνων δέκα ἀνδρῶν· κακῶς δὲ ἠγόρευον οἱ χοροὶ ἄνδρα μὲν οὐδένα, τὰς δὲ ἐπιχωρίας γυναῖκας. ἦσαν δὲ καὶ τοῖσι Ἐπιδαυρίοισι αἱ αὐταὶ ἱροεργίαι· εἰσὶ δέ σφι καὶ ἄρρητοι ἱρουργίαι.
6.62
τὸν δὲ Ἀρίστωνα ἔκνιζε ἄρα τῆς γυναικὸς ταύτης ὁ ἔρως· μηχανᾶται δὴ τοιάδε· αὐτός τε τῷ ἑταίρῳ, τοῦ ἦν ἡ γυνὴ αὕτη, ὑποδέκεται δωτίνην δώσειν τῶν ἑωυτοῦ πάντων ἕν, τὸ ἂν αὐτὸς ἐκεῖνος ἕληται, καὶ τὸν ἑταῖρον ἑωυτῷ ἐκέλευε ὡσαύτως τὴν ὁμοίην διδόναι· ὁ δὲ οὐδὲν φοβηθεὶς ἀμφὶ τῇ γυναικί, ὁρέων ἐοῦσαν καὶ Ἀρίστωνι γυναῖκα, καταινέει ταῦτα· ἐπὶ τούτοισι δὲ ὅρκους ἐπήλασαν. μετὰ δὲ αὐτός τε ὁ Ἀρίστων ἔδωκε τοῦτο, ὅ τι δὴ ἦν, τὸ εἵλετο τῶν κειμηλίων τῶν Ἀρίστωνος ὁ Ἄγητος, καὶ αὐτὸς τὴν ὁμοίην ζητέων φέρεσθαι παρʼ ἐκείνου, ἐνθαῦτα δὴ τοῦ ἑταίρου τὴν γυναῖκα ἐπειρᾶτο ἀπάγεσθαι. ὁ δὲ πλὴν τούτου μούνου τὰ ἄλλα ἔφη καταινέσαι· ἀναγκαζόμενος μέντοι τῷ τε ὅρκῳ καὶ τῆς ἀπάτης τῇ παραγωγῇ ἀπιεῖ ἀπάγεσθαι. 6.63 οὕτω μὲν δὴ τὴν τρίτην ἐσηγάγετο γυναῖκα ὁ Ἀρίστων, τὴν δευτέρην ἀποπεμψάμενος. ἐν δέ οἱ χρόνῳ ἐλάσσονι καὶ οὐ πληρώσασα τοὺς δέκα μῆνας ἡ γυνὴ αὕτη τίκτει τοῦτον δὴ τὸν Δημάρητον. καί τίς οἱ τῶν οἰκετέων ἐν θώκῳ κατημένῳ μετὰ τῶν ἐφόρων ἐξαγγέλλει ὥς οἱ παῖς γέγονε. ὁ δὲ ἐπιστάμενός τε τὸν χρόνον τῷ ἠγάγετο τὴν γυναῖκα καὶ ἐπὶ δακτύλων συμβαλλόμενος τοὺς μῆνας, εἶπε ἀπομόσας “οὐκ ἂν ἐμὸς εἴη.” τοῦτο ἤκουσαν μὲν οἱ ἔφοροι, πρῆγμα μέντοι οὐδὲν ἐποιήσαντο τὸ παραυτίκα. ὁ δὲ παῖς ηὔξετο, καὶ τῷ Ἀρίστωνι τὸ εἰρημένον μετέμελε· παῖδα γὰρ τὸν Δημάρητον ἐς τὰ μάλιστά οἱ ἐνόμισε εἶναι. Δημάρητον δὲ αὐτῷ οὔνομα ἔθετο διὰ τόδε· πρότερον τούτων πανδημεὶ Σπαρτιῆται Ἀρίστωνι, ὡς ἀνδρὶ εὐδοκιμέοντι διὰ πάντων δὴ τῶν βασιλέων τῶν ἐν Σπάρτῃ γενομένων, ἀρὴν ἐποιήσαντο παῖδα γενέσθαι.
6.79
ἐνθεῦτεν δὲ ὁ Κλεομένης ἐποίεε τοιόνδε. ἔχων αὐτομόλους ἄνδρας καὶ πυνθανόμενος τούτων, ἐξεκάλεε πέμπων κήρυκα ὀνομαστὶ λέγων τῶν Ἀργείων τοὺς ἐν τῷ ἱρῷ ἀπεργμένους, ἐξεκάλεε δὲ φὰς αὐτῶν ἔχειν τὰ ἄποινα. ἄποινα δὲ ἐστὶ Πελοποννησίοισι δύο μνέαι τεταγμέναι κατʼ ἄνδρα αἰχμάλωτον ἐκτίνειν. κατὰ πεντήκοντα δὴ ὦν τῶν Ἀργείων ὡς ἑκάστους ἐκκαλεύμενος ὁ Κλεομένης ἔκτεινε. ταῦτα δέ κως γινόμενα ἐλελήθεε τοὺς λοιποὺς τοὺς ἐν τῷ τεμένεϊ· ἅτε γὰρ πυκνοῦ ἐόντος τοῦ ἄλσεος, οὐκ ὥρων οἱ ἐντὸς τοὺς ἐκτὸς ὅ τι ἔπρησσον, πρίν γε δὴ αὐτῶν τις ἀναβὰς ἐπὶ δένδρον κατεῖδε τὸ ποιεύμενον. οὔκων δὴ ἔτι καλεόμενοι ἐξήισαν.
6.107
οὗτοι μέν νυν τὴν πανσέληνον ἔμενον. τοῖσι δὲ βαρβάροισι κατηγέετο Ἱππίης ὁ Πεισιστράτου ἐς τὸν Μαραθῶνα, τῆς παροιχομένης νυκτὸς ὄψιν ἰδὼν τοιήνδε· ἐδόκεε ὁ Ἱππίης τῇ μητρὶ τῇ ἑωυτοῦ συνευνηθῆναι. συνεβάλετο ὦν ἐκ τοῦ ὀνείρου κατελθὼν ἐς τὰς Ἀθήνας καὶ ἀνασωσάμενος τὴν ἀρχὴν τελευτήσειν ἐν τῇ ἑωυτοῦ γηραιός. ἐκ μὲν δὴ τῆς ὄψιος συνεβάλετο ταῦτα, τότε δὲ κατηγεόμενος τοῦτο μὲν τὰ ἀνδράποδα τὰ ἐξ Ἐρετρίης ἀπέβησε ἐς τὴν νῆσον τὴν Στυρέων, καλεομένην δὲ Αἰγλείην, τοῦτο δὲ καταγομένας ἐς τὸν Μαραθῶνα τὰς νέας ὅρμιζε οὗτος, ἐκβάντας τε ἐς γῆν τοὺς βαρβάρους διέτασσε. καί οἱ ταῦτα διέποντι ἐπῆλθε πταρεῖν τε καὶ βῆξαι μεζόνως ἢ ὡς ἐώθεε· οἷα δέ οἱ πρεσβυτέρῳ ἐόντι τῶν ὀδόντων οἱ πλεῦνες ἐσείοντο· τούτων ὦν ἕνα τῶν ὀδόντων ἐκβάλλει ὑπὸ βίης βήξας· ἐκπεσόντος δὲ ἐς τὴν ψάμμον αὐτοῦ ἐποιέετο σπουδὴν πολλὴν ἐξευρεῖν. ὡς δὲ οὐκ ἐφαίνετό οἱ ὁ ὀδών, ἀναστενάξας εἶπε πρὸς τοὺς παραστάτας “ἡ γῆ ἥδε οὐκ ἡμετέρη ἐστί, οὐδέ μιν δυνησόμεθα ὑποχειρίην ποιήσασθαι· ὁκόσον δέ τι μοι μέρος μετῆν, ὁ ὀδὼν μετέχει.”
6.131
ἀμφὶ μὲν κρίσιος τῶν μνηστήρων τοσαῦτα ἐγένετο καὶ οὕτω Ἀλκμεωνίδαι ἐβώσθησαν ἀνὰ τὴν Ἑλλάδα. τούτων δὲ συνοικησάντων γίνεται Κλεισθένης τε ὁ τὰς φυλὰς καὶ τὴν δημοκρατίην Ἀθηναίοισι καταστήσας, ἔχων τὸ οὔνομα ἀπὸ τοῦ μητροπάτορος τοῦ Σικυωνίου· οὗτός τε δὴ γίνεται Μεγακλέϊ καὶ Ἱπποκράτης, ἐκ δὲ Ἱπποκράτεος Μεγακλέης τε ἄλλος καὶ Ἀγαρίστη ἄλλη ἀπὸ τῆς Κλεισθένεος Ἀγαρίστης ἔχουσα τὸ οὔνομα· ἣ συνοικήσασά τε Ξανθίππῳ τῷ Ἀρίφρονος καὶ ἔγκυος ἐοῦσα εἶδε ὄψιν ἐν τῷ ὕπνῳ, ἐδόκεε δὲ λέοντα τεκεῖν, καὶ μετʼ ὀλίγας ἡμέρας τίκτει Περικλέα Ξανθίππῳ.
7.6
ταῦτα ἔλεγε οἷα νεωτέρων ἔργων ἐπιθυμητὴς ἐὼν καὶ θέλων αὐτὸς τῆς Ἑλλάδος ὕπαρχος εἶναι. χρόνῳ δὲ κατεργάσατό τε καὶ ἀνέπεισε ὥστε ποιέειν ταῦτα Ξέρξην· συνέλαβε γὰρ καὶ ἄλλα οἱ σύμμαχα γενόμενα ἐς τὸ πείθεσθαι Ξέρξην. τοῦτο μὲν ἀπὸ τῆς Θεσσαλίης παρὰ τῶν Ἀλευαδέων ἀπιγμένοι ἄγγελοι ἐπεκαλέοντο βασιλέα πᾶσαν προθυμίην παρεχόμενοι ἐπὶ τὴν Ἑλλάδα· οἱ δὲ Ἀλευάδαι οὗτοι ἦσαν Θεσσαλίης βασιλέες. τοῦτο δὲ Πεισιστρατιδέων οἱ ἀναβεβηκότες ἐς Σοῦσα, τῶν τε αὐτῶν λόγων ἐχόμενοι τῶν καὶ οἱ Ἀλευάδαι, καὶ δή τι πρὸς τούτοισι ἔτι πλέον προσωρέγοντό οἱ· ἔχοντες Ὀνομάκριτον ἄνδρα Ἀθηναῖον, χρησμολόγον τε καὶ διαθέτην χρησμῶν τῶν Μουσαίου, ἀναβεβήκεσαν, τὴν ἔχθρην προκαταλυσάμενοι. ἐξηλάσθη γὰρ ὑπὸ Ἱππάρχου τοῦ Πεισιστράτου ὁ Ὀνομάκριτος ἐξ Ἀθηνέων, ἐπʼ αὐτοφώρῳ ἁλοὺς ὑπὸ Λάσου τοῦ Ἑρμιονέος ἐμποιέων ἐς τὰ Μουσαίου χρησμόν, ὡς αἱ ἐπὶ Λήμνῳ ἐπικείμεναι νῆσοι ἀφανιζοίατο κατὰ τῆς θαλάσσης. διὸ ἐξήλασέ μιν ὁ Ἵππαρχος, πρότερον χρεώμενος τὰ μάλιστα. τότε δὲ συναναβὰς ὅκως ἀπίκοιτο ἐς ὄψιν τὴν βασιλέος, λεγόντων τῶν Πεισιστρατιδέων περὶ αὐτοῦ σεμνοὺς λόγους, κατέλεγε τῶν χρησμῶν· εἰ μέν τι ἐνέοι σφάλμα φέρον τῷ βαρβάρῳ, τῶν μὲν ἔλεγε οὐδέν, ὁ δὲ τὰ εὐτυχέστατα ἐκλεγόμενος ἔλεγε τόν τε Ἑλλήσποντον ὡς ζευχθῆναι χρεὸν εἴη ὑπʼ ἀνδρὸς Πέρσεω, τήν τε ἔλασιν ἐξηγεόμενος. οὗτός τε δὴ χρησμῳδέων προσεφέρετο καὶ οἵ τε Πεισιστρατίδαι καὶ οἱ Ἀλευάδαι γνώμας ἀποδεικνύμενοι.
7.12
ταῦτα μὲν ἐπὶ τοσοῦτο ἐλέγετο. μετὰ δὲ εὐφρόνη τε ἐγίνετο καὶ Ξέρξην ἔκνιζε ἡ Ἀρταβάνου γνώμη· νυκτὶ δὲ βουλὴν διδοὺς πάγχυ εὕρισκέ οἱ οὐ πρῆγμα εἶναι στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα. δεδογμένων δέ οἱ αὖτις τούτων κατύπνωσε, καὶ δή κου ἐν τῇ νυκτὶ εἶδε ὄψιν τοιήνδε, ὡς λέγεται ὑπὸ Περσέων· ἐδόκεε ὁ Ξέρξης ἄνδρα οἱ ἐπιστάντα μέγαν τε καὶ εὐειδέα εἰπεῖν “μετὰ δὴ βουλεύεαι, ὦ Πέρσα, στράτευμα μὴ ἄγειν ἐπὶ τὴν Ἑλλάδα, προείπας ἁλίζειν Πέρσας στρατόν; οὔτε ὦν μεταβουλευόμενος ποιέεις εὖ οὔτε ὁ συγγνωσόμενός τοι πάρα· ἀλλʼ ὥσπερ τῆς ἡμέρης ἐβουλεύσαο ποιέειν, ταύτην ἴθι τῶν ὁδῶν.” 7.13 τὸν μὲν ταῦτα εἰπόντα ἐδόκεε ὁ Ξέρξης ἀποπτάσθαι, ἡμέρης δὲ ἐπιλαμψάσης ὀνείρου μὲν τούτου λόγον οὐδένα ἐποιέετο, ὁ δὲ Περσέων συναλίσας τοὺς καὶ πρότερον συνέλεξε, ἔλεξέ σφι τάδε. “ἄνδρες Πέρσαι, συγγνώμην μοι ἔχετε ὅτι ἀγχίστροφα βουλεύομαι· φρενῶν τε γὰρ ἐς τὰ ἐμεωυτοῦ πρῶτα οὔκω ἀνήκω, καὶ οἱ παρηγορεόμενοι ἐκεῖνα ποιέειν οὐδένα χρόνον μευ ἀπέχονται. ἀκούσαντι μέντοι μοι τῆς Ἀρταβάνου γνώμης παραυτίκα μὲν ἡ νεότης ἐπέζεσε, ὥστε ἀεικέστερα ἀπορρῖψαι ἔπεα ἐς ἄνδρα πρεσβύτερον ἢ χρεόν· νῦν μέντοι συγγνοὺς χρήσομαι τῇ ἐκείνου γνώμῃ. ὡς ὦν μεταδεδογμένον μοι μὴ στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα, ἥσυχοι ἔστε.” 7.14 Πέρσαι μὲν ὡς ἤκουσαν ταῦτα, κεχαρηκότες προσεκύνεον. νυκτὸς δὲ γενομένης αὖτις τὠυτὸ ὄνειρον τῷ Ξέρξῃ κατυπνωμένῳ ἔλεγε ἐπιστάν “ὦ παῖ Δαρείου, καὶ δὴ φαίνεαι ἐν Πέρσῃσί τε ἀπειπάμενος τὴν στρατηλασίην καὶ τὰ ἐμὰ ἔπεα ἐν οὐδενὶ ποιησάμενος λόγῳ ὡς παρʼ οὐδενὸς ἀκούσας; εὖ νυν τόδʼ ἴσθι· ἤν περ μὴ αὐτίκα στρατηλατέῃς, τάδε τοι ἐξ αὐτῶν ἀνασχήσει· ὡς καὶ μέγας καὶ πολλὸς ἐγένεο ἐν ὀλίγῳ χρόνῳ, οὕτω καὶ ταπεινὸς ὀπίσω κατὰ τάχος ἔσεαι.” 7.15 Ξέρξης μὲν περιδεὴς γενόμενος τῇ ὄψι ἀνά τε ἔδραμε ἐκ τῆς κοίτης καὶ πέμπει ἄγγελον ἐπὶ Ἀρτάβανον καλέοντα· ἀπικομένῳ δέ οἱ ἔλεγε Ξέρξης τάδε. “Ἀρτάβανε, ἐγὼ τὸ παραυτίκα μὲν