Job 40 describes the creature Behemoth like an ox and as a grazing animal, and the Targum of Psalm 50 develops this by describing a wild ox reserved in Eden for the righteous. Together, these reinforce the association of Behemoth with... #intertextuality #bible
https://intertextual.bible/t/3247
1 Samuel 9 mirrors Exodus, using similar language about God seeing affliction, hearing a cry, and rescuing. These parallels suggest that Saul’s appointment draws on the literary pattern of Moses’s call, framing Saul within the same... #intertextuality #bible
https://intertextual.bible/t/1908
Genesis 3 describes Adam hiding because he was naked and afraid, connecting nakedness with fear and shame. Isaiah 47 similarly uses the exposure of nakedness as a metaphor for Babylon’s humiliation. #intertextuality #bible
https://intertextual.bible/t/3081
Numbers describes how a bronze serpent was lifted on a pole so that those bitten by snakes could look at it and be healed. John recalls this when describing Jesus being lifted during his crucifixion, reshaping that language to find... #intertextuality #bible
https://intertextual.bible/t/1142
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
Psalm 94 uses the language of Exodus 22, where widows and orphans are under God’s protection. It describes the enemies of God as those who harm the weak and gives voice to their suffering, showing that, as in Exodus, their cries call... #intertextuality #bible
https://intertextual.bible/t/5007
The Christian theologian Ambrose of Milan quotes 2 Maccabees’ story of priests hiding altar fire during the exile, later recovered under Nehemiah and linked to Hanukkah. Ambrose treats 2 Maccabees as an authentic authority for history... #intertextuality #bible
https://intertextual.bible/t/1579
Philo reinterprets Leviticus by treating Nadab and Abihu’s deaths as a reward rather than punishment. Drawing on the language in the Septuagint, he stresses that they drew near to God and died connected to the divine presence. #intertextuality #bible
https://intertextual.bible/t/4140
Jubilees and Genesis Rabbah reshape the story of Abraham by changing the origin of the test from God to other figures. In Jubilees, it is the adversary Mastema who questions Abraham’s loyalty, and in Genesis Rabbah other angels... #intertextuality #bible
https://intertextual.bible/t/4316
1 Corinthians 9 uses Deuteronomy’s rule about not muzzling an ox to argue that teachers deserve support. Though the Torah addresses animals, Paul applies the rule more broadly, following a common Jewish way of extending laws to social... #intertextuality #bible
https://intertextual.bible/t/4058
Constructing Narratives from the Torah
https://open.substack.com/pub/intertextualbible/p/constructing-narratives-from-the?r=2rbf1a&utm_campaign=post&utm_medium=web&showWelcomeOnShare=false
Sirach teaches that the children of sinners suffer because of their parents’ sin, reflecting collective accountability. In John, the disciples ask if a man’s blindness was caused by his own sin or his parents, showing this in later... #intertextuality #bible
https://intertextual.bible/t/2495
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
