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Tiresias: The Ancient Mediterranean Religions Source Database

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Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):
subject book bibliographic info
agency/agent van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 236
agent Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 23, 104, 105
Eilberg-Schwartz (1986), The Human Will in Judaism: The Mishnah's Philosophy of Intention, 26, 84, 108, 109, 110, 141, 147, 164, 166, 168, 223
Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 98, 99, 100, 101, 104, 105, 110, 117, 153, 167
Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 14, 18, 61, 145, 148, 194, 324, 327, 329, 333, 335
agent, action roles Mackey (2022), Belief and Cult: Rethinking Roman Religion, 353, 354, 358
agent, action, and depending on Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 142
agent, aesthetic and corporeal dispositions of Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 148
agent, agency Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 35, 165
Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 122
agent, and ritual participants Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 245
agent, as, chloe, sexual Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 187, 191, 192, 193, 194
agent, athena, as control Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 321
agent, biblical Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 156, 178
agent, blood, as purificatory Hitch (2017), Animal sacrifice in the ancient Greek world, 110, 120, 121, 122
agent, defined Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 53, 54
agent, detection device agamben, giorgio, hyperactive, hadd Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 150
agent, detection device hyperactive, hadd Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 150
agent, detection, agamben, giorgio Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 10
agent, faenius telesphorus, as an Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 35
agent, for cicero, pomponius atticus, t. Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 60, 61
agent, for pompey, pomponius atticus, t. Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 47
agent, for social control, museum, as an Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 23, 24, 27, 28
agent, heavenly Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 88, 110, 155, 186, 199
agent, in betrothal narrative, rebekah, as an Kanarek (2014), Biblical narrative and formation rabbinic law, 69, 70, 81, 82, 83, 102
agent, in tamid psalms, yahweh, as Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 73, 74, 86, 106, 107, 119, 120, 134, 145, 146, 159, 160
agent, individual religious van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 1, 58, 60, 162
agent, judas maccabaeus, gods Schwartz (2008), 2 Maccabees, 385
agent, light as divinatory Johnston (2008), Ancient Greek Divination, 10, 47, 77, 85, 158, 159, 166, 167
agent, nature, φύσις, as Joho (2022), Style and Necessity in Thucydides, 116, 121
agent, of change, court, as collective Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 94
agent, of change, demos, damos, as Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 42, 43, 56, 57, 73, 74, 76, 77, 84, 88, 90, 91, 92, 93, 96, 102, 103, 107, 137, 146, 147, 175
agent, of creation, logos Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 823
agent, of destiny, soul, as O'Brien (2015), The Demiurge in Ancient Thought, 111
agent, of divinity, king as McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 55, 56, 67, 77, 88, 89, 180, 181, 182, 183
agent, of god, serpent Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 55, 85, 99, 112, 113, 127, 128
agent, of holy spirit in luke-acts, jesus Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 574, 575
agent, of mithridates vi eupator, gordios Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 270
agent, of moral transformation, holy spirit, as Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 67
agent, of providence, julian, as Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 112, 113, 114, 115, 116, 117, 118, 120, 121, 122, 123, 125, 126, 127, 128, 130, 131, 132, 135, 136, 137, 138, 139, 140, 141, 142, 143, 145, 147, 170, 171, 172, 173, 174, 176, 177, 178, 179, 202, 203, 232, 233, 234, 235, 236
agent, of zeus, athena, as Jim (2022), Saviour Gods and Soteria in Ancient Greece, 12, 68
agent, omissions Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 202, 203, 204
agent, omissions, 4qdibham Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 265, 266
agent, ritual Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 142, 143, 146, 280, 311
agent, strategies Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 152
agent, unity, of the moral Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 59, 60, 62, 63, 65, 67, 68
agent, visual Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 81
agents Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 69, 70, 71, 75
Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 49, 52, 56, 60, 93, 137, 141, 183, 191, 193, 226, 229, 265
agents, action, of Mackey (2022), Belief and Cult: Rethinking Roman Religion, 129, 194, 353
agents, actors, as Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 24, 160, 345
agents, agency / non-human, of alphabet Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 35, 36
agents, agency / non-human, of buildings Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 49
agents, agency / non-human, of copper Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 34, 35, 36
agents, agency / non-human, of grass Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 32, 34, 35, 36, 37
agents, agency / non-human, of horses Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 32, 33, 34, 36, 37
agents, agency / non-human, of marble Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 35, 36
agents, agency / non-human, of metals Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 34
agents, agency / non-human, of molecules Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 34
agents, agency / non-human, of objects Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 7, 8, 60, 86
agents, agency / non-human, of plants Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 33, 34
agents, agency / non-human, of rocks Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 34
agents, agency / non-human, of statues Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 81, 82, 85, 86
agents, agency / non-human, of stone Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 34
agents, agency / non-human, of trees Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 34
agents, agency / non-human, of written work Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 48, 49
agents, ambitions of epigraphic Wilding (2022), Reinventing the Amphiareion at Oropos, 70, 71, 76, 77, 78, 115, 155, 156, 164, 165, 166, 177, 184, 185, 260
agents, and action Mackey (2022), Belief and Cult: Rethinking Roman Religion, 129, 352
agents, and belief Mackey (2022), Belief and Cult: Rethinking Roman Religion, 82, 112, 113, 114, 115, 117, 118, 119, 121
agents, and cognition Mackey (2022), Belief and Cult: Rethinking Roman Religion, 342
agents, and competition, epigraphic Wilding (2022), Reinventing the Amphiareion at Oropos, 70, 71, 184, 185
agents, and intuition Mackey (2022), Belief and Cult: Rethinking Roman Religion, 327
agents, and objects Mackey (2022), Belief and Cult: Rethinking Roman Religion, 92, 93, 94
agents, and power, agency / Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 36
agents, animal Mackey (2022), Belief and Cult: Rethinking Roman Religion, 353
agents, anthropomorphic Mackey (2022), Belief and Cult: Rethinking Roman Religion, 86, 336
agents, as, courtesans, sexual Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 186, 187, 188
agents, assumptions about Mackey (2022), Belief and Cult: Rethinking Roman Religion, 322
agents, at expulsion Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 30
agents, belief, and Mackey (2022), Belief and Cult: Rethinking Roman Religion, 82, 112, 113, 114, 115, 117, 118, 119, 121
agents, business Vlassopoulos (2021), Historicising Ancient Slavery, 73, 126, 158, 195
agents, caesariani, imperial Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 393
agents, causal relations of Mackey (2022), Belief and Cult: Rethinking Roman Religion, 323
agents, child Mackey (2022), Belief and Cult: Rethinking Roman Religion, 263, 282
agents, collective Mackey (2022), Belief and Cult: Rethinking Roman Religion, 314
agents, collective, agency / Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 48, 60, 94, 114
agents, collectives of Mackey (2022), Belief and Cult: Rethinking Roman Religion, 199
agents, commercial Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 108
agents, connections between, epigraphic Wilding (2022), Reinventing the Amphiareion at Oropos, 114, 115, 116, 117, 167, 168
agents, creatio ex nihilo, as intermediary O'Brien (2015), The Demiurge in Ancient Thought, 97
agents, definition of Mackey (2022), Belief and Cult: Rethinking Roman Religion, 7, 8, 9, 11, 12, 13, 14, 15
agents, degrees of agency / Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 33, 34, 35, 36, 37
agents, demarchs, as leasing Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 113, 114, 115, 146, 240, 258
agents, demarchs, as selling Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 114, 133
agents, demiurge, of subordinate divine Hoenig (2018), Plato's Timaeus and the Latin Tradition, 17
agents, determining epigraphic habits, epigraphic Wilding (2022), Reinventing the Amphiareion at Oropos, 7, 12, 162, 164, 165, 166, 167, 168, 169, 179, 180, 184, 185, 187, 188, 229, 230, 237, 260, 262, 263, 264
agents, determining inscribed location, epigraphic Wilding (2022), Reinventing the Amphiareion at Oropos, 57, 59, 115, 156, 184, 185, 187
agents, distributed, agency / Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 36, 37
agents, divine Mackey (2022), Belief and Cult: Rethinking Roman Religion, 128, 293, 304, 319, 328, 330, 337, 353, 354, 360, 364
agents, expectations about Mackey (2022), Belief and Cult: Rethinking Roman Religion, 329
agents, false Mackey (2022), Belief and Cult: Rethinking Roman Religion, 231
agents, familial bonds between, epigraphic Wilding (2022), Reinventing the Amphiareion at Oropos, 57, 59, 117, 118, 132, 185, 187, 188, 237, 238
agents, goals of Mackey (2022), Belief and Cult: Rethinking Roman Religion, 272
agents, gods/goddesses, as Mackey (2022), Belief and Cult: Rethinking Roman Religion, 337
agents, historical, agency / Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 32, 33, 34, 35, 36, 37
agents, holy war, inanimate Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 74, 108, 121, 146, 195, 196, 197
agents, human Mackey (2022), Belief and Cult: Rethinking Roman Religion, 320
agents, human, agency / Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 37
agents, identity and Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 227
agents, in post-mortem state Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 31, 35
agents, in the classical period, epigraphic Wilding (2022), Reinventing the Amphiareion at Oropos, 67, 68, 69, 70, 71, 72, 81
agents, interaction among Mackey (2022), Belief and Cult: Rethinking Roman Religion, 249
agents, intuitions about Mackey (2022), Belief and Cult: Rethinking Roman Religion, 229
agents, intuitions of Mackey (2022), Belief and Cult: Rethinking Roman Religion, 157
agents, irrational impulses, as Joho (2022), Style and Necessity in Thucydides, 122, 123, 124
agents, material, agency / Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 81
agents, mortal Mackey (2022), Belief and Cult: Rethinking Roman Religion, 364
agents, mundane Mackey (2022), Belief and Cult: Rethinking Roman Religion, 310
agents, non-human, agency / Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 7, 8, 36, 37, 41, 60
agents, objects, and Mackey (2022), Belief and Cult: Rethinking Roman Religion, 92, 93, 94
agents, occupation/occupational designations Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 408
agents, of curses, contract, erinyes as Fletcher (2012), Performing Oaths in Classical Greek Drama, 63, 64, 65, 137, 183
agents, of divine providence, animals Pinheiro et al. (2015), Philosophy and the Ancient Novel, 45
agents, of judgement, angels Stuckenbruck (2007), 1 Enoch 91-108, 148, 207, 211, 426, 434, 435, 436, 439, 441, 490, 491, 536
agents, of life, humans as Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 72, 73, 94, 101, 107, 133
agents, of providence, creatio ex nihilo, as O'Brien (2015), The Demiurge in Ancient Thought, 111, 132
agents, of revelation Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 20, 21, 22, 92, 175, 176
agents, of revelation, overseers of paradise Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 32
agents, of roman religion Mackey (2022), Belief and Cult: Rethinking Roman Religion, 13, 294, 315
agents, of testing passim Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 7, 8, 11, 13, 16, 17, 18, 26, 32, 65, 68, 69, 70, 74, 75, 76, 77, 147, 149, 150, 151, 164
agents, of transmission, buildings, as Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 49
agents, others as Mackey (2022), Belief and Cult: Rethinking Roman Religion, 264
agents, perspective, of Mackey (2022), Belief and Cult: Rethinking Roman Religion, 264
agents, possessing κατέχω, ‘to possess’, typically of daemonic humans Joho (2022), Style and Necessity in Thucydides, 128, 129, 132, 133
agents, profile of epigraphic Wilding (2022), Reinventing the Amphiareion at Oropos, 4, 16, 67, 72, 76, 77, 78, 81, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 109, 114, 115, 116, 117, 118, 131, 132, 133, 155, 156, 160, 161, 162, 164, 165, 166, 167, 168, 169, 170, 171, 179, 180, 184, 185, 187, 188, 229, 230, 262, 263
agents, properties of Mackey (2022), Belief and Cult: Rethinking Roman Religion, 320
agents, psychology of Mackey (2022), Belief and Cult: Rethinking Roman Religion, 324
agents, reasoning of Mackey (2022), Belief and Cult: Rethinking Roman Religion, 194
agents, relationalities of Mackey (2022), Belief and Cult: Rethinking Roman Religion, 126, 156
agents, religious interests of epigraphic Wilding (2022), Reinventing the Amphiareion at Oropos, 76, 77, 84, 85, 87, 88, 116, 168, 188, 262, 263
agents, roman Mackey (2022), Belief and Cult: Rethinking Roman Religion, 294, 315
agents, sicilian expedition, decision for, and individual Joho (2022), Style and Necessity in Thucydides, 195, 196
agents, social Mackey (2022), Belief and Cult: Rethinking Roman Religion, 319
agents, sulpicius severus, supernatural Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 10, 14
agents, supernatural Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 227, 230
agents, supernatural agency Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 227, 230
agents’, contrast imitation, ‘control Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 309, 310
“agentes, in rebus” Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 177, 178, 189, 237, 250
“agentes, in rebus” and, honorius, law on jewish and samaritan Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 177, 178

List of validated texts:
13 validated results for "agent"
1. Hebrew Bible, Genesis, 1.3, 1.26, 3.22 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Agents at expulsion • Agents in post-mortem state • Agents of revelation, Overseers of Paradise • King as agent of divinity • Life, Humans as agents of • Serpent, Agent of God • heavenly agent • testing passim, agents of

 Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 30, 31, 32, 55, 73, 112, 113, 133; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 186; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 77, 88, 182; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 13, 17

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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׃
1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃
3.22 וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃' ' None		sup>
1.3 And God said: ‘Let there be light.’ And there was light.
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.’
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.’' ' None
2. Hebrew Bible, Psalms, 82.8, 93.2, 94.2, 94.7 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Angels, Agents of Judgement • Holy War, inanimate agents • King as agent of divinity • Yahweh, as agent in Tamid Psalms • agent, omissions • testing passim, agents of

 Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 67, 88, 89; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 26, 32, 150; Stuckenbruck (2007), 1 Enoch 91-108, 436, 441; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 119, 120, 121, 195, 196, 202, 203, 204

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82.8 קוּמָה אֱלֹהִים שָׁפְטָה הָאָרֶץ כִּי־אַתָּה תִנְחַל בְּכָל־הַגּוֹיִם׃
93.2 נָכוֹן כִּסְאֲךָ מֵאָז מֵעוֹלָם אָתָּה׃
94.2 הִנָּשֵׂא שֹׁפֵט הָאָרֶץ הָשֵׁב גְּמוּל עַל־גֵּאִים׃
94.2 הַיְחָבְרְךָ כִּסֵּא הַוּוֹת יֹצֵר עָמָל עֲלֵי־חֹק׃
94.7 וַיֹּאמְרוּ לֹא יִרְאֶה־יָּהּ וְלֹא־יָבִין אֱלֹהֵי יַעֲקֹב׃' ' None		sup>
82.8 Arise, O God, judge the earth; for Thou shalt possess all the nations.
93.2 Thy throne is established of old; Thou art from everlasting.
94.2 Lift up Thyself, Thou Judge of the earth; Render to the proud their recompense.' "
94.7 And they say: 'The LORD will not see, Neither will the God of Jacob give heed.'" ' None
3. Hebrew Bible, Isaiah, 51.3 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Agents in post-mortem state • King as agent of divinity

 Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 35; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 88

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51.3 כִּי־נִחַם יְהוָה צִיּוֹן נִחַם כָּל־חָרְבֹתֶיהָ וַיָּשֶׂם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן־יְהוָה שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה׃'' None		sup>
51.3 For the LORD hath comforted Zion; He hath comforted all her waste places, And hath made her wilderness like Eden, And her desert like the garden of the LORD; Joy and gladness shall be found therein, Thanksgiving, and the voice of melody.'' None
4. Herodotus, Histories, 1.46.2, 1.52, 8.134 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Epigraphic agents, ambitions of • Epigraphic agents, determining epigraphic habits • Epigraphic agents, profile of • agents • light as divinatory agent

 Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 70, 71; Johnston (2008), Ancient Greek Divination, 77; Wilding (2022), Reinventing the Amphiareion at Oropos, 16, 166

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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.
8.134 οὗτος ὁ Μῦς ἔς τε Λεβάδειαν φαίνεται ἀπικόμενος καὶ μισθῷ πείσας τῶν ἐπιχωρίων ἄνδρα καταβῆναι παρὰ Τροφώνιον, καὶ ἐς Ἄβας τὰς Φωκέων ἀπικόμενος ἐπὶ τὸ χρηστήριον· καὶ δὴ καὶ ἐς Θήβας πρῶτα ὡς ἀπίκετο, τοῦτο μὲν τῷ Ἰσμηνίῳ Ἀπόλλωνι ἐχρήσατο· ἔστι δὲ κατά περ ἐν Ὀλυμπίῃ ἱροῖσι αὐτόθι χρηστηριάζεσθαι· τοῦτο δὲ ξεῖνον τινὰ καὶ οὐ Θηβαῖον χρήμασι πείσας κατεκοίμησε ἐς Ἀμφιάρεω. Θηβαίων δὲ οὐδενὶ ἔξεστι μαντεύεσθαι αὐτόθι διὰ τόδε· ἐκέλευσε σφέας ὁ Ἀμφιάρεως διὰ χρηστηρίων ποιεύμενος ὁκότερα βούλονται ἑλέσθαι τούτων, ἑωυτῷ ἢ ἅτε μάντι χρᾶσθαι ἢ ἅτε συμμάχῳ, τοῦ ἑτέρου ἀπεχομένους· οἳ δὲ σύμμαχόν μιν εἵλοντο εἶναι. διὰ τοῦτο μὲν οὐκ ἔξεστι Θηβαίων οὐδενὶ αὐτόθι ἐγκατακοιμηθῆναι.' ' None		sup>
1.46.2 Having thus determined, he at once made inquiries of the Greek and Libyan oracles, sending messengers separately to Delphi, to Abae in Phocia, and to Dodona, while others were despatched to Amphiaraus and Trophonius, and others to Branchidae in the Milesian country.
1.52 Such were the gifts which he sent to Delphi . To Amphiaraus, of whose courage and fate he had heard, he dedicated a shield made entirely of gold and a spear all of solid gold, point and shaft alike. Both of these were until my time at Thebes, in the Theban temple of Ismenian Apollo.
8.134 This man Mys is known to have gone to Lebadea and to have bribed a man of the country to go down into the cave of Trophonius and to have gone to the place of divination at Abae in Phocis. He went first to Thebes where he inquired of Ismenian Apollo (sacrifice is there the way of divination, as at Olympia), and moreover he bribed one who was no Theban but a stranger to lie down to sleep in the shrine of Amphiaraus. ,No Theban may seek a prophecy there, for Amphiaraus bade them by an oracle to choose which of the two they wanted and forgo the other, and take him either for their prophet or for their ally. They chose that he should be their ally. Therefore no Theban may lie down to sleep in that place. '' None
5. Anon., 1 Enoch, 1-16 (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Agents of revelation, Overseers of Paradise • Angels, Agents of Judgement

 Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 32; Stuckenbruck (2007), 1 Enoch 91-108, 148, 211, 435

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1 The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, And appear from His camp And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him."2 Observe ye everything that takes place in the heaven, how they do not change their orbits, and the luminaries which are in the heaven, how they all rise and set in order each in its season, and,transgress not against their appointed order. Behold ye the earth, and give heed to the things which take place upon it from first to last, how steadfast they are, how none of the things upon earth,change, but all the works of God appear to you. Behold the summer and the winter, how the whole earth is filled with water, and clouds and dew and rain lie upon it. 3 Observe and see how (in the winter) all the trees seem as though they had withered and shed all their leaves, except fourteen trees, which do not lose their foliage but retain the old foliage from two to three years till the new comes. 4 And again, observe ye the days of summer how the sun is above the earth over against it. And you seek shade and shelter by reason of the heat of the sun, and the earth also burns with growing heat, and so you cannot tread on the earth, or on a rock by reason of its heat. 5 Observe ye how the trees cover themselves with green leaves and bear fruit: wherefore give ye heed and know with regard to all His works, and recognize how He that liveth for ever hath made them so.,And all His works go on thus from year to year for ever, and all the tasks which they accomplish for Him, and their tasks change not, but according as God hath ordained so is it done.,And behold how the sea and the rivers in like manner accomplish and change not their tasks from His commandments\'.",But ye -ye have not been steadfast, nor done the commandments of the Lord, But ye have turned away and spoken proud and hard words With your impure mouths against His greatness. Oh, ye hard-hearted, ye shall find no peace.,Therefore shall ye execrate your days, And the years of your life shall perish, And the years of your destruction shall be multiplied in eternal execration, And ye shall find no mercy.,In those days ye shall make your names an eternal execration unto all the righteous, b And by you shall all who curse, curse, And all the sinners and godless shall imprecate by you,,And for you the godless there shall be a curse.",And all the . . . shall rejoice, e And there shall be forgiveness of sins, f And every mercy and peace and forbearance: g There shall be salvation unto them, a goodly light.I And for all of you sinners there shall be no salvation, j But on you all shall abide a curse.,But for the elect there shall be light and joy and peace, b And they shall inherit the earth.,And then there shall be bestowed upon the elect wisdom, And they shall all live and never again sin, Either through ungodliness or through pride: But they who are wise shall be humble.,And they shall not again transgress, Nor shall they sin all the days of their life, Nor shall they die of (the divine) anger or wrath, But they shall complete the number of the days of their life.And their lives shall be increased in peace, And the years of their joy shall be multiplied, In eternal gladness and peace, All the days of their life. 6 And it came to pass when the children of men had multiplied that in those days were born unto",them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: \'Come, let us choose us wives from among the children of men,and beget us children.\' And Semjaza, who was their leader, said unto them: \'I fear ye will not,indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.\' And they all answered him and said: \'Let us all swear an oath, and all bind ourselves by mutual imprecations,not to abandon this plan but to do this thing.\' Then sware they all together and bound themselves",by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn,and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal,,Asael, Armaros, Batarel, Ael, Zaq
1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens.' "7 And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms,and enchantments, and the cutting of roots, and made them acquainted with plants. And they,became pregt, and they bare great giants, whose height was three thousand ells: Who consumed,all the acquisitions of men. And when men could no longer sustain them, the giants turned against,them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and,fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones." "8 And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all,colouring tinctures. And there arose much godlessness, and they committed fornication, and they,were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." "9 And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being,shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven.,And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause,before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the,ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all,things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which,men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the,women, and have defiled themselves, and revealed to them all kinds of sins. And the women have,borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are,wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'" "
10 Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.
1
1 And in those days I will open the store chambers of blessing which are in the heaven, so as to send,them down upon the earth over the work and labour of the children of men. And truth and peace shall be associated together throughout all the days of the world and throughout all the generations of men.\'"' "
12 Before these things Enoch was hidden, and no one of the children of men knew where he was,hidden, and where he abode, and what had become of him. And his activities had to do with the Watchers, and his days were with the holy ones.,And I Enoch was blessing the Lord of majesty and the King of the ages, and lo! the Watchers,called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselves,wives: 'Ye have wrought great destruction on the earth: And ye shall have no peace nor forgiveness,of sin: and inasmuch as they delight themselves in their children, The murder of their beloved ones shall they see, and over the destruction of their children shall they lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain.'" 13 And Enoch went and said: \'Azazel, thou shalt have no peace: a severe sentence has gone forth,against thee to put thee in bonds: And thou shalt not have toleration nor request granted to thee, because of the unrighteousness which thou hast taught, and because of all the works of godlessness,and unrighteousness and sin which thou hast shown to men.\' Then I went and spoke to them all",together, and they were all afraid, and fear and trembling seized them. And they besought me to draw up a petition for them that they might find forgiveness, and to read their petition in the presence,of the Lord of heaven. For from thenceforward they could not speak (with Him) nor lift up their",eyes to heaven for shame of their sins for which they had been condemned. Then I wrote out their petition, and the prayer in regard to their spirits and their deeds individually and in regard to their,requests that they should have forgiveness and length. And I went off and sat down at the waters of Dan, in the land of Dan, to the south of the west of Hermon: I read their petition till I fell,asleep. And behold a dream came to me, and visions fell down upon me, and I saw visions of chastisement, and a voice came bidding (me) I to tell it to the sons of heaven, and reprimand them.,And when I awaked, I came unto them, and they were all sitting gathered together, weeping in,Abelsjail, which is between Lebanon and Seneser, with their faces covered. And I recounted before them all the visions which I had seen in sleep, and I began to speak the words of righteousness, and to reprimand the heavenly Watchers.
14 The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: \' Come hither,,Enoch, and hear my word.\' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards.' "
15 And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteous,man and scribe of righteousness: approach hither and hear my voice. And go, say to the Watchers of heaven, who have sent thee to intercede for them: 'You should intercede' for men, and not men,for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children,of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die,and perish. Therefore have I given them wives also that they might impregnate them, and beget,children by them, that thus nothing might be wanting to them on earth. But you were formerly,spiritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling.,And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon,the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin;,they shall be evil spirits on earth, and evil spirits shall they be called. As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling. And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but nevertheless,hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them." "
16 From the days of the slaughter and destruction and death of the giants, from the souls of whose flesh the spirits, having gone forth, shall destroy without incurring judgement -thus shall they destroy until the day of the consummation, the great judgement in which the age shall be,consummated, over the Watchers and the godless, yea, shall be wholly consummated.' And now as to the watchers who have sent thee to intercede for them, who had been aforetime in heaven, (say,to them): 'You have been in heaven, but all the mysteries had not yet been revealed to you, and you knew worthless ones, and these in the hardness of your hearts you have made known to the women, and through these mysteries women and men work much evil on earth.,Say to them therefore: ' You have no peace.'" '' None
6. Septuagint, Wisdom of Solomon, 1.1-1.6 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • heavenly agent • testing passim, agents of

 Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 110; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 74

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1.1 I cried unto the Lord when I was in distress , Unto God when sinners assailed.
1.1 Love righteousness, you rulers of the earth,think of the Lord with uprightness,and seek him with sincerity of heart; 1.2 Suddenly the alarm of war was heard before me; (I said), He will hearken to me, for I am full of righteousness. 1.2 because he is found by those who do not put him to the test,and manifests himself to those who do not distrust him. 1.3 For perverse thoughts separate men from God,and when his power is tested, it convicts the foolish; 1.3 I thought in my heart that I was full of righteousness, Because I was well off and had become rich in children. 1.4 Their wealth spread to the whole earth, And their glory unto the end of the earth. 1.4 because wisdom will not enter a deceitful soul,nor dwell in a body enslaved to sin. 1.5 For a holy and disciplined spirit will flee from deceit,and will rise and depart from foolish thoughts,and will be ashamed at the approach of unrighteousness. 1.5 They were exalted unto the stars; They said they would never fall. 1.6 But they became insolent in their prosperity, And they were without understanding, 1.6 For wisdom is a kindly spirit and will not free a blasphemer from the guilt of his words;because God is witness of his inmost feelings,and a true observer of his heart, and a hearer of his tongue.'' None
7. Philo of Alexandria, On The Confusion of Tongues, 180 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Agents at expulsion • testing passim, agents of

 Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 30; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 11, 17

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180 And this may be enough to say in this manner; and it is right that this point also should be considered, namely that God is the cause only of what is good but is absolutely the cause of no evil whatever, since he himself is the most ancient of all existing things, and the most perfect of all goods; and it is most natural and becoming that he should do what is most akin to his own nature, that is to say, that the best of all beings should be the cause of all the best things, but that the punishments appointed for the wicked are inflicted by the means of his subordinate ministers. '' None
8. Philo of Alexandria, On The Creation of The World, 21-22, 72, 136-146 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • heavenly agent • testing passim, agents of

 Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 155; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 11, 16, 17, 18

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21 And the power and faculty which could be capable of creating the world, has for its origin that good which is founded on truth; for if any one were desirous to investigate the cause on account of which this universe was created, I think that he would come to no erroneous conclusion if he were to say as one of the ancients did say: "That the Father and Creator was good; on which account he did not grudge the substance a share of his own excellent nature, since it had nothing good of itself, but was able to become everything." 22 For the substance was of itself destitute of arrangement, of quality, of animation, of distinctive character, and full of all disorder and confusion; and it received a change and transformation to what is opposite to this condition, and most excellent, being invested with order, quality, animation, resemblance, identity, arrangement, harmony, and everything which belongs to the more excellent idea. VI.
72 And he would not err who should raise the question why Moses attributed the creation of man alone not to one creator, as he did that of other animals, but to several. For he introduces the Father of the universe using this language: "Let us make man after our image, and in our likeness." Had he then, shall I say, need of any one whatever to help him, He to whom all things are subject? Or, when he was making the heaven and the earth and the sea, was he in need of no one to co-operate with him; and yet was he unable himself by his own power to make man an animal so short-lived and so exposed to the assaults of fate without the assistance of others? It is plain that the real cause of his so acting is known to God alone, but one which to a reasonable conjecture appears probable and credible, I think I should not conceal; and it is this.
136 But the original man, he who was created out of the clay, the primeval founder of all our race, appears to me to have been most excellent in both particulars, in both soul and body, and to have been very far superior to all the men of subsequent ages from his pre-eminent excellence in both parts. For he in truth was really good and perfect. And one may form a conjecture of the perfection of his bodily beauty from three considerations, the first of which is this: when the earth was now but lately formed by its separation from that abundant quantity of water which was called the sea, it happened that the materials out of which the things just created were formed were unmixed, uncorrupted, and pure; and the things made from this material were naturally free from all imperfection. '137 The second consideration is that it is not likely that God made this figure in the present form of a man, working with the most sublime care, after he had taken the clay from any chance portion of earth, but that he selected carefully the most excellent clay of all the earth, of the pure material choosing the finest and most carefully sifted portion, such as was especially fit for the formation of the work which he had in hand. For it was an abode or sacred temple for a reasonable soul which was being made, the image of which he was about to carry in his heart, being the most God-like looking of images. 138 The third consideration is one which admits of no comparison with those which have been already mentioned, namely, this: the Creator was good both in other respects, and also in knowledge, so that every one of the parts of the body had separately the numbers which were suited to it, and was also accurately completed in the admirable adaptation to the share in the universe of which it was to partake. And after he had endowed it with fair proportions, he clothed it with beauty of flesh, and embellished it with an exquisite complexion, wishing, as far as was possible, that man should appear the most beautiful of beings. XLVIII. 139 And that he is superior to all these animals in regard of his soul, is plain. For God does not seem to have availed himself of any other animal existing in creation as his model in the formation of man; but to have been guided, as I have said before, by his own reason alone. On which account, Moses affirms that this man was an image and imitation of God, being breathed into in his face in which is the place of the sensations, by which the Creator endowed the body with a soul. Then, having placed the mind in the domit part as king, he gave him as a body of satellites, the different powers calculated to perceive colours and sounds, and flavours and odours, and other things of similar kinds, which man could never have distinguished by his own resources without the sensations. And it follows of necessity that an imitation of a perfectly beautiful model must itself be perfectly beautiful, for the word of God surpasses even that beauty which exists in the nature which is perceptible only by the external senses, not being embellished by any adventitious beauty, but being itself, if one must speak the truth, its most exquisite embellishment. XLIX. 140 The first man, therefore, appears to me to have been such both in his body and in his soul, being very far superior to all those who live in the present day, and to all those who have gone before us. For our generation has been from men: but he was created by God. And in the same proportion as the one Author of being is superior to the other, so too is the being that is produced. For as that which is in its prime is superior to that the beauty of which is gone by, whether it be an animal, or a plant, or fruit, or anything else whatever of the productions of nature; so also the first man who was ever formed appears to have been the height of perfection of our entire race, and subsequent generations appear never to have reached an equal state of perfection, but to have at all times been inferior both in their appearance and in their power, and to have been constantly degenerating, ' "141 which same thing I have also seen to be the case in the instance of the sculptors' and painters' art. For the imitations always fall short of the original models. And those works which are painted or fashioned from models must be much more inferior, as being still further removed from the original. And the stone which is called the magnet is subject to a similar deterioration. For any iron ring which touches it is held by it as firmly as possible, but another which only touches that ring is held less firmly. And the third ring hangs from the second, and the fourth from the third, and the fifth from the fourth, and so on one from another in a long chain, being all held together by one attractive power, but still they are not all supported in the same degree. For those which are suspended at a distance from the original attraction, are held more loosely, because the attractive power is weakened, and is no longer able to bind them in an equal degree. And the race of mankind appears to be subject to an influence of the same kind, since in men the faculties and distinctive qualities of both body and soul are less vivid and strongly marked in each succeeding generation. " '142 And we shall be only saying what is the plain truth, if we call the original founder of our race not only the first man, but also the first citizen of the world. For the world was his house and his city, while he had as yet no structure made by hands and wrought out of the materials of wood and stone. And in this world he lived as in his own country, in all safety, removed from any fear, inasmuch as he had been thought worthy of the dominion over all earthly things; and had everything that was mortal crouching before him, and taught to obey him as their master, or else constrained to do so by superior force, and living himself surrounded by all the joys which peace can bestow without a struggle and without reproach. L. 143 But since every city in which laws are properly established, has a regular constitution, it became necessary for this citizen of the world to adopt the same constitution as that which prevailed in the universal world. And this constitution is the right reason of nature, which in more appropriate language is denominated law, being a divine arrangement in accordance with which everything suitable and appropriate is assigned to every individual. But of this city and constitution there must have been some citizens before man, who might be justly called citizens of a mighty city, having received the greatest imaginable circumference to dwell in; and having been enrolled in the largest and most perfect commonwealth. 144 And who could these have been but rational divine natures, some of them incorporeal and perceptible only by intellect, and others not destitute of bodily substance, such in fact as the stars? And he who associated with and lived among them was naturally living in a state of unmixed happiness. And being akin and nearly related to the ruler of all, inasmuch as a great deal of the divine spirit had flowed into him, he was eager both to say and to do everything which might please his father and his king, following him step by step in the paths which the virtues prepare and make plain, as those in which those souls alone are permitted to proceed who consider the attaining a likeness to God who made them as the proper end of their existence. LI. 145 We have now then set forth the beauty of the first created man in both respects, in body and soul, if in a way much inferior to the reality, still to the extent of our power, and the best of our ability. And it cannot be but that his descendants, who all partake of his original character, must preserve some traces of their relationship to their father, though they may be but faint. And what is this relationship? 146 Every man in regard of his intellect is connected with divine reason, being an impression of, or a fragment or a ray of that blessed nature; but in regard of the structure of his body he is connected with the universal world. For he is composed of the same materials as the world, that is of earth, and water, and air and fire, each of the elements having contributed its appropriate part towards the completion of most sufficient materials, which the Creator was to take in order to fashion this visible image. ' None
9. New Testament, James, 4.3 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Holy Spirit, as agent of moral transformation • testing passim, agents of

 Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 67; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 69

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4.3 αἰτεῖτε καὶ οὐ λαμβάνετε, διότι κακῶς αἰτεῖσθε, ἵνα ἐν ταῖς ἡδοναῖς ὑμῶν δαπανήσητε.'' None		sup>
4.3 You ask, and don't receive, because you ask amiss, so that you may spend it for your pleasures. "" None
10. New Testament, Mark, 1.13, 8.31, 9.31, 10.34 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • King as agent of divinity • children, as agents • testing passim, agents of

 Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 181; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 147, 164; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 202, 206

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1.13 καὶ ἦν ἐν τῇ ἐρήμῳ τεσσεράκοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ Σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ.
8.31 Καὶ ἤρξατο διδάσκειν αὐτοὺς ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι·
9.31 ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν αὐτοῖς ὅτι Ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς μετὰ τρεῖς ἡμέρας ἀναστήσεται.
10.34 καὶ ἐμπαίξουσιν αὐτῷ καὶ ἐμπτύσουσιν αὐτῷ καὶ μαστιγώσουσιν αὐτὸν καὶ ἀποκτενοῦσιν, καὶ μετὰ τρεῖς ἡμέρας ἀναστήσεται.' ' None		sup>
1.13 He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him.
8.31 He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again.
9.31 For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again."
10.34 They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again."' ' None
11. New Testament, Matthew, 12.38 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Angels, Agents of Judgement • morality, moral agents • testing passim, agents of

 Found in books: Esler (2000), The Early Christian World, 389; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 149, 151; Stuckenbruck (2007), 1 Enoch 91-108, 434

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12.38 Τότε ἀπεκρίθησαν αὐτῷ τινὲς τῶν γραμματέων καὶ Φαρισαίων λέγοντες Διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν.' ' None		sup>
12.38 Then certain of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from you."' ' None
12. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Holy Spirit, as agent of moral transformation • Jesus, Agent of Holy Spirit in Luke-Acts

 Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 67; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 575
13. None, None, nan
 Tagged with subjects: • Epigraphic agents, profile of • demarchs, as leasing agents • demarchs, as selling agents

 Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 113, 114; Wilding (2022), Reinventing the Amphiareion at Oropos, 94



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