Hosea describes Israel as an unfaithful spouse who will be taken back to the wilderness, recalling Israel's dependence on God after the exodus. Isaiah echoes this, describing Israel as a wife who had been abandoned but is called back... #intertextuality #bible
https://intertextual.bible/t/1790
Deuteronomy describes abundance with oil flowing from rock and butter taken from animals. Job recalls his former prosperity using the same imagery, highlighting how many of its details are derived from the traditions in the Torah. #intertextuality #bible
https://intertextual.bible/t/2057
Psalm 49 says death comes to all, even the rich. The Aramaic Targum intensifies this by referencing Adam and changing death into final judgment in Gehenna, then contrasts this with the righteous who are the wise people who obey the... #intertextuality #bible
https://intertextual.bible/t/296
1 Enoch 90, part of the Animal Apocalypse, echoes Zechariah’s vision of the nations coming to Jerusalem, but reshapes it within an eschatological tradition where the righteous live in peace and the nations acknowledge Israel’s rule in... #intertextuality #bible
https://intertextual.bible/t/2686
Agency in the Septuagint of Isaiah
https://open.substack.com/pub/intertextualbible/p/agency-in-the-septuagint-of-isaiah?r=2rbf1a&utm_campaign=post&utm_medium=web&showWelcomeOnShare=false
Sirach describes wisdom as a teacher whose yoke brings discipline that leads to joy and rest. Matthew uses the same imagery of the yoke, describing Jesus' teaching as humble and also bringing rest. #intertextuality #bible
https://intertextual.bible/t/120
Rabbinic tradition in tractate Yoma describes the manna as food that could taste like what each person liked. Earlier Jewish tradition, such as the Wisdom of Solomon, already described the manna as changing for individual tastes. #intertextuality #bible
https://intertextual.bible/t/2545
In Mark 7, Jesus contrasts food that goes into the body with actions that come out, arguing that food does not create impurity. This approach resembles Rabbinic discussions, such as in tractate Shabbat, about limits of impurity and... #intertextuality #bible
https://intertextual.bible/t/4584
The Hebrew expression for dimming eyes appears at the end of three lives, suggesting a common source: Isaac in Genesis, Moses in Deuteronomy, and Eli in 1 Samuel. Isaac and Eli have failing vision, but Moses is the exception, as his... #intertextuality #bible
https://intertextual.bible/t/4179
Proverbs introduces its collection by contrasting those who love wisdom with those who reject it, calling rejection the mark of fools. The Wisdom of Solomon echoes this pattern, describing those who ignore wisdom with empty hopes and... #intertextuality #bible
https://intertextual.bible/t/2488
Changes in the Septuagint of Joshua
https://open.substack.com/pub/intertextualbible/p/changes-in-the-septuagint-of-joshua?r=2rbf1a&utm_campaign=post&utm_medium=web&showWelcomeOnShare=false
In Exodus, God is portrayed as a storm deity who controls wind and water to defeat the enemy at the sea. This follows ancient Near Eastern traditions where divine warriors use storm power to overcome chaotic waters and establish order. #intertextuality #bible
https://intertextual.bible/t/5142
Revelation’s vision of a dragon with seven heads and ten horns draws on Daniel, where a beast is described with ten horns. By combining this with the Leviathan tradition of multi-headed sea monsters, Revelation merges biblical and... #intertextuality #bible
https://intertextual.bible/t/1242
Jeremiah 19 describes Jerusalem becoming an object of scorn and experiencing the worst of the covenant curses. The Greek Septuagint translation softens this by removing the language of “horror,” perhaps to make God appear less cruel. #intertextuality #bible
https://intertextual.bible/t/4721
1 Samuel 2 describes God as a storm deity who thunders from heaven. The Greek Septuagint removes some of this and replaces it with a passage taken from the Greek version of Jeremiah, focusing instead on divine holiness and the failure... #intertextuality #bible
https://intertextual.bible/t/4791
The Christian theologian Augustine uses the Wisdom of Solomon as an authoritative source for teaching and theology, repeating its description of how God organizes creation by measure, number, and weight. #intertextuality #bible
https://intertextual.bible/t/1442
Leah and the Inversion of Deuteronomy
https://open.substack.com/pub/intertextualbible/p/leah-and-the-inversion-of-deuteronomy?r=2rbf1a&utm_campaign=post&utm_medium=web&showWelcomeOnShare=false
Jonah describes his prayer from the belly of a “fish,” a term that ancient readers understood to be a mythological sea monster. The Greek Septuagint translation may have known about this background, as it identifies the creature as a... #intertextuality #bible
https://intertextual.bible/t/2674
Amos 4 describes God giving ironic commands, urging the people to continue their sin at Bethel and Gilgal as a form of rebellion. The Aramaic translation in Targum Jonathan changes this to remove the irony, likely to avoid making God... #intertextuality #bible
https://intertextual.bible/t/5129
Isaiah 26 and Psalm 88 both refer to the “Rephaim,” a term that can mean the dead but also refer to a specific type of the dead, such as deified royal ancestors. Both emphasize that they do not rise or praise God, presenting death as... #intertextuality #bible
https://intertextual.bible/t/3905
Revelation combines language from Zechariah 12 about mourning the one who was pierced and Daniel 7 about a figure coming with the clouds. By merging these passages, Revelation builds its eschatological vision with well-known images... #intertextuality #bible
https://intertextual.bible/t/1739
The Life of Adam and Eve and 2 Corinthians both describe an ascent to the third heaven, reflecting an ancient cosmology and an apocalyptic tradition in which multiple heavens were layered in the cosmos above the earth. #intertextuality #bible
https://intertextual.bible/t/510
The Influence of 1 Enoch on Tertullian
https://open.substack.com/pub/intertextualbible/p/the-influence-of-1-enoch-on-tertullian?r=2rbf1a&utm_campaign=post&utm_medium=web&showWelcomeOnShare=false
Job 29 and Proverbs 6 both use the common image of a lamp as a protective force that wards off evil or darkness, with Job recalling divine light that shields from darkness and Proverbs presenting it as instruction guarding against... #intertextuality #bible
https://intertextual.bible/t/3961
James and 1 Enoch both reject the idea that sin comes from outside forces, including God. In 1 Enoch, sin is something humans create and are responsible for. James expresses a similar idea, teaching that temptation begins with a... #intertextuality #bible
https://intertextual.bible/t/233
Leviticus 18 connects obeying the Torah with life, likely meaning long and healthy days living in the land. The Aramaic translation in Targum Onkelos expands this by interpreting the reward as eternal life. #intertextuality #bible
https://intertextual.bible/t/2862
2 Peter quotes Proverbs 26, about a dog returning to its vomit, to characterize those who return to their old behavior after knowing and experiencing what is right. 2 Peter fuses wisdom and apocalyptic traditions into one argument. #intertextuality #bible
https://intertextual.bible/t/1682
2 Peter responds to people mocking and asking about the promised return of Jesus by emphasizing that the delay is not neglect but mercy, allowing for repentance. This is similar to Rabbinic discussions of the coming of the messiah in... #intertextuality #bible
https://intertextual.bible/t/587
Leah and the Inversion of Deuteronomy
https://open.substack.com/pub/intertextualbible/p/leah-and-the-inversion-of-deuteronomy?r=2rbf1a&utm_campaign=post&utm_medium=web&showWelcomeOnShare=false
Ezekiel and Zechariah both follow ancient Near Eastern traditions where measuring a temple or city symbolizes cosmic order. Ezekiel shows a radiant figure measuring the new temple, and Zechariah describes a divine survey of Jerusalem. #intertextuality #bible
https://intertextual.bible/t/1725
