Jubilees echoes Deuteronomy by repeating its description of Israel's future disobedience, prosperity, and turning to other gods. This makes Moses appear as the speaker, and by imitating his speech, Jubilees presents itself as a... #intertextuality #bible https://intertextual.bible/t/4251

Matthew 19 describes the Son of Man seated on the throne of his glory, using language similar to 1 Enoch 62 where rulers are overcome with fear when the Son of Man sits on his throne and begins to judge. #intertextuality #bible https://intertextual.bible/t/459

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

Jeremiah 13 describes weeping that is not used in the Greek Septuagint. In Hebrew, it forms a pair with the line before it, adding to the emotion and rhythm of the passage. The Greek version may have dropped the phrase to avoid... #intertextuality #bible https://intertextual.bible/t/4777

Hosea 6 describes Israel’s healing and restoration after a short time. The Greek Septuagint translation makes this language more explicit and may reflect a later tradition that understood it as referring to resurrection, not just... #intertextuality #bible https://intertextual.bible/t/2860

Tobit teaches that giving to the poor stores treasure for the future and connects generosity with an eternal reward. 4 Ezra echoes this Jewish tradition by describing faith and good deeds as treasures saved for the future. #intertextuality #bible https://intertextual.bible/t/3284

Atrahasis and Genesis depict a 7-day period before the flood begins, but this detail in Genesis is more complex. Genesis also presents overlapping timelines that are difficult to harmonize, which may be due to how its sources were... #intertextuality #bible https://intertextual.bible/t/3468

Exodus 26 uses the unusual idiom “a woman to her sister” to describe the joining of tabernacle curtains. The Samaritan Pentateuch replaces this with a more literal expression, removing the idiom. #intertextuality #bible https://intertextual.bible/t/3002

An Unexpected Golden Rule https://open.substack.com/pub/intertextualbible/p/an-unexpected-golden-rule?r=2rbf1a&utm_campaign=post&utm_medium=web&showWelcomeOnShare=false

Tobit quotes Ecclesiastes 8, showing how it depends on the Greek Septuagint translation of the text. This was a well-known saying that is also quoted in Isaiah and also referenced in the New Testament. #intertextuality #bible https://intertextual.bible/t/2687

Ephesians 6 follows the Septuagint translation of Isaiah also found in the Wisdom of Solomon, showing how the New Testament uses Hebrew and Greek texts and also later Jewish interpretations of them. #intertextuality #bible https://intertextual.bible/t/58

In Exodus, the hail plague is pictured as ice and fire falling together. The Wisdom of Solomon reworks this into signs of final judgment, where water and fire act side by side, turning a storm into a symbol of divine judgment. #intertextuality #bible https://intertextual.bible/t/3363

Leviticus describes how anyone touching or eating an animal that dies naturally becomes impure until evening. Ezekiel echoes this, protesting he never ate a carcass or torn meat, placing himself under these stricter priestly... #intertextuality #bible https://intertextual.bible/t/1798

Zephaniah warns that silver and gold will not save people when judgment comes, language later quoted in Ezekiel. Both texts stress that wealth cannot influence the fairness of divine judgment. #intertextuality #bible https://intertextual.bible/t/1747

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

The language in Numbers 24 about a star and scepter rising from Jacob was commonly interpreted in Jewish tradition as a future messiah. This is found in the Dead Sea Scrolls, Rabbinic tradition, the Targums, and in Rabbi Akiba’s... #intertextuality #bible https://intertextual.bible/t/4145

Hebrews uses language from Proverbs about making a straight path for one’s feet, turning a lesson in wisdom into encouragement for a community to stay faithful. Proverbs describes a life guided by wise choices, and Hebrews applies it... #intertextuality #bible https://intertextual.bible/t/1681

Jesus in Matthew and Rabbinic tradition in tractate Tamid both follow a Jewish tradition, based on an interpretation of the Torah, that values humility and service to others over self-preservation and self-service. #intertextuality #bible https://intertextual.bible/t/2905

Psalm 19 includes a prayer that asks for forgiveness for sins committed unknowingly, following ancient Near Eastern traditions such as the Akkadian Surpu tablet, which similarly shows a concern for dealing with sin committed in... #intertextuality #bible https://intertextual.bible/t/5205

2 Peter and 4 Ezra use the image of a lamp shining in darkness to convey the importance of prophetic guidance in times of uncertainty, highlighting a common expression used in Jewish literature and tradition. #intertextuality #bible https://intertextual.bible/t/769

Jesus, Moses, and the Midrashic Flourish https://open.substack.com/pub/intertextualbible/p/jesus-moses-and-the-midrashic-flourish?r=2rbf1a&utm_campaign=post&utm_medium=web&showWelcomeOnShare=false

Daniel 10 and 2 Enoch 1 describe heavenly beings that shine like stars with eyes that glow like fire. This reflects an ancient belief in the extramission theory of vision, where the eyes create their own light. #intertextuality #bible https://intertextual.bible/t/3596

In Matthew, Jesus’ teaching about the priority of resolving conflict in private follows Proverbs, which advises resolving disputes discreetly and guarding another’s secret. Both use private correction as a safeguard against public... #intertextuality #bible https://intertextual.bible/t/981

Jesus in Matthew describes a speck and beam of wood in the eye to show how faults can be overlooked when judging others. Rabbinic tradition in tractate Arakhin uses this same image but adapts it for its own use, showing how traditions... #intertextuality #bible https://intertextual.bible/t/30

Jeremiah describes the nations forced to drink a cup filled with the wine of wrath, leaving them staggering and drunk as war consumes them. Obadiah uses the same imagery, portraying the nations drinking on Zion’s mountain until they... #intertextuality #bible https://intertextual.bible/t/2190

In 1 Corinthians, Paul echoes a Jewish tradition from Sirach that teaches all are judged fairly based on their actions. In Sirach, this connects mercy and punishment as two sides of divine justice. Paul uses it to describe the... #intertextuality #bible https://intertextual.bible/t/1035

1 Enoch in the Protoevangelium https://open.substack.com/pub/intertextualbible/p/1-enoch-in-the-protoevangelium?r=2rbf1a&utm_campaign=post&utm_medium=web&showWelcomeOnShare=false

Jubilees and Pseudo Philo present an interpretation of the binding of Isaac where God declares that Abraham’s faith has been revealed, not discovered, in order to avoid the natural reading of Genesis that suggests God learns something... #intertextuality #bible https://intertextual.bible/t/3370

Jesus tells a parable of a wedding where some ignore the king and a guest is removed for having the wrong clothes. Tractate Shabbat has a similar story about readiness for a banquet with proper clothing, echoing Ecclesiastes’ call to... #intertextuality #bible https://intertextual.bible/t/133

Matthew 11 presents John the Baptist as the expected return of Elijah, traditionally connected with the beginning of the Kingdom of God. This correlates with the description of Elijah in Sirach 48, which describes him restoring Israel. #intertextuality #bible https://intertextual.bible/t/116

Isaiah 27 follows ancient Near Eastern traditions, describing God attacking a twisting serpent and a dragon with multiple heads. This is taken from the Ugaritic Baal Cycle which references Baal’s defeat of a seven-headed, cosmic... #intertextuality #bible https://intertextual.bible/t/3558

In Judith 14, the death of the Assyrian leader Holofernes is discovered at night and followed by a loud outcry, echoing Exodus 12 where Egypt cries after the death of the firstborn. Judith shapes its narrative to follow the patterns... #intertextuality #bible https://intertextual.bible/t/4101

The Ancient Near Eastern Background to Deuteronomy 33:2 https://open.substack.com/pub/intertextualbible/p/ancient-near-eastern-background-to?r=2rbf1a&utm_campaign=post&utm_medium=web&showWelcomeOnShare=false

Genesis 11 and Genesis 18 describe God saying “I will go down” to examine human actions, using unusual first-person language. Both describe God not as all-knowing and are more interested in showing God participating directly in human... #intertextuality #bible https://intertextual.bible/t/5041

Zechariah describes a time when the people of Jerusalem will look upon the one who has been pierced and mourn, comparing it to the loss of an only child. John echoes this when describing the crucifixion of Jesus, explicitly connecting... #intertextuality #bible https://intertextual.bible/t/1738

Exodus 3 gives reassurance by saying God “will be with you,” using language that suggests physical presence. The Aramaic translation in Targum Onkelos replaces this with “My Memra will help you,” using a mediating term to avoid God... #intertextuality #bible https://intertextual.bible/t/4469

Paul in Romans uses Psalm 18 to support the place of other nations in a story once centered on David. The psalm first praised God for saving the king and broadening his rule, and Paul reshapes this to show praise coming from... #intertextuality #bible https://intertextual.bible/t/1938

2 Chronicles links the 70-year exile to Leviticus as the land’s sabbath rest and ends it with the return under Cyrus. Daniel recasts it as 70 “weeks” of years and moves it to the future, suggesting the exile was not over and... #intertextuality #bible https://intertextual.bible/t/4598

Retellings: The Septuagint of Exodus (Part 3) https://open.substack.com/pub/intertextualbible/p/retellings-the-septuagint-of-exodus-b2a?r=2rbf1a&utm_campaign=post&utm_medium=web&showWelcomeOnShare=false

In Matthew 5, Jesus affirms the enduring authority of the Torah, reflecting a tradition in Jewish literature, such as in Baruch, that says the Torah is permanent and life-giving. Matthew shows Jesus participating in Torah... #intertextuality #bible https://intertextual.bible/t/109

In Matthew, Jesus uses the language of asking, seeking, and knocking to show that persistence leads to answers, like a parent responding to a child. Rabbinic tradition in the Mishnah similarly teaches that asking bring response, based... #intertextuality #bible https://intertextual.bible/t/1009

The Testament of Solomon uses language similar to Paul in Romans 8 that lists cosmic forces in ordered ranks that mirror human structures. Both reflect a view of creation shaped by cosmology and divine beings that follow a common... #intertextuality #bible https://intertextual.bible/t/4372

Jeremiah 20 and Job 3 refer to a curse on the day of birth, with Job using the language of Jeremiah to express a similar distress. Jeremiah’s statement concludes a personal lament, while Job’s marks the start of an extended reflection... #intertextuality #bible https://intertextual.bible/t/3951

Matthew and 4 Ezra depict the righteous shining with brilliant light, based on texts like Daniel where the faithful shine like the sun in the age to come. Where Jesus compares their brightness to the sun, 4 Ezra intensifies it beyond... #intertextuality #bible https://intertextual.bible/t/3448

Rearranging Genesis https://open.substack.com/pub/intertextualbible/p/rearranging-genesis?r=2rbf1a&utm_campaign=post&utm_medium=web&showWelcomeOnShare=false

Jubilees opens by quoting Exodus 24, where Moses is called to receive stone tablets, the Torah, and commands. The language hints he was given more than what Exodus records, allowing Jubilees to present its teaching as part of that... #intertextuality #bible https://intertextual.bible/t/4248

Psalm 16 treats the kidneys as the seat of thought and moral insight, reflecting an ancient Near Eastern view of the inner body. Ugaritic texts like the Legend of Keret describe Prince Yassib guided by his inward parts, showing the... #intertextuality #bible https://intertextual.bible/t/4970

Genesis promises Abraham that his descendants will be as countless as the dust of the earth. Numbers echoes this imagery when Balaam declares Israel is already beyond counting, depicting that promise as a present reality. #intertextuality #bible https://intertextual.bible/t/1988

2 Samuel 22 refers to the divine figure riding on a cloud, based on the Ugaritic title “Cloud Rider” used of Baal. This similarly highlights how the biblical text adapts a well-known Canaanite tradition of a storm deity riding the... #intertextuality #bible https://intertextual.bible/t/3688

Hosea and Jeremiah both reject sacrifices that hide disobedience, tying worship to remembered guilt and future judgment. Jeremiah echoes Hosea’s language, then later reverses it, using the same words to frame promises of forgiveness. #intertextuality #bible https://intertextual.bible/t/1794