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Tiresias: The Ancient Mediterranean Religions Source Database



472
Anon., 1 Enoch, 10.11-10.12


nanthat 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 themselve


nanwith 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 i


Intertexts (texts cited often on the same page as the searched text):

47 results
1. Septuagint, 1 Esdras, 6.30, 8.19, 8.21 (10th cent. BCE - 2nd cent. BCE)

6.30. and likewise wheat and salt and wine and oil, regularly every year, without quibbling, for daily use as the priests in Jerusalem may indicate 8.19. And I, Artaxerxes the king, have commanded the treasurers of Syria and Phoenicia that whatever Ezra the priest and reader of the law of the Most High God sends for, they shall take care to give him 8.21. Let all things prescribed in the law of God be scrupulously fulfilled for the Most High God, so that wrath may not come upon the kingdom of the king and his sons.
2. Septuagint, Tobit, 8.2-8.3, 12.12 (10th cent. BCE - 2nd cent. BCE)

8.2. As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke. 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him. 12.12. And so, when you and your daughter-in-law Sarah prayed, I brought a reminder of your prayer before the Holy One; and when you buried the dead, I was likewise present with you.
3. Hebrew Bible, Exodus, 33.18-33.23 (9th cent. BCE - 3rd cent. BCE)

33.18. וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃ 33.19. וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃ 33.21. וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃ 33.22. וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃ 33.23. וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃ 33.18. And he said: ‘Show me, I pray Thee, Thy glory.’" 33.19. And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’" 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’" 33.21. And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock." 33.22. And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by." 33.23. And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’"
4. Hebrew Bible, Genesis, 6.1-6.4, 6.11, 9.11, 14.18-14.20, 14.22 (9th cent. BCE - 3rd cent. BCE)

6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 6.11. וַתִּשָּׁחֵת הָאָרֶץ לִפְנֵי הָאֱלֹהִים וַתִּמָּלֵא הָאָרֶץ חָמָס׃ 9.11. וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתְּכֶם וְלֹא־יִכָּרֵת כָּל־בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל וְלֹא־יִהְיֶה עוֹד מַבּוּל לְשַׁחֵת הָאָרֶץ׃ 14.18. וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ 14.19. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 14.22. וַיֹּאמֶר אַבְרָם אֶל־מֶלֶךְ סְדֹם הֲרִימֹתִי יָדִי אֶל־יְהוָה אֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown." 6.11. And the earth was corrupt before God, and the earth was filled with violence." 9.11. And I will establish My covet with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’" 14.18. And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High." 14.19. And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;" 14.20. and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all." 14.22. And Abram said to the king of Sodom: ‘I have lifted up my hand unto the LORD, God Most High, Maker of heaven and earth,"
5. Hebrew Bible, Job, 1.6-1.7, 5.1 (9th cent. BCE - 3rd cent. BCE)

1.6. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתוֹכָם׃ 1.7. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן מֵאַיִן תָּבֹא וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר מִשּׁוּט בָּאָרֶץ וּמֵהִתְהַלֵּךְ בָּהּ׃ 5.1. קְרָא־נָא הֲיֵשׁ עוֹנֶךָּ וְאֶל־מִי מִקְּדֹשִׁים תִּפְנֶה׃ 5.1. הַנֹּתֵן מָטָר עַל־פְּנֵי־אָרֶץ וְשֹׁלֵחַ מַיִם עַל־פְּנֵי חוּצוֹת׃ 1.6. Now it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them." 1.7. And the LORD said unto Satan: ‘Whence comest thou?’ Then Satan answered the LORD, and said: ‘From going to and fro in the earth, and from walking up and down in it.’" 5.1. Call now; is there any that will answer thee? And to which of the holy ones wilt thou turn?"
6. Hebrew Bible, Psalms, 56.3, 78.56 (9th cent. BCE - 3rd cent. BCE)

56.3. שָׁאֲפוּ שׁוֹרְרַי כָּל־הַיּוֹם כִּי־רַבִּים לֹחֲמִים לִי מָרוֹם׃ 78.56. וַיְנַסּוּ וַיַּמְרוּ אֶת־אֱלֹהִים עֶלְיוֹן וְעֵדוֹתָיו לֹא שָׁמָרוּ׃ 56.3. They that lie in wait for me would swallow me up all the day; For they are many that fight against me, O Most High," 78.56. Yet they tried and provoked God, the Most High, And kept not His testimonies;"
7. Hebrew Bible, Isaiah, 10.3, 49.6 (8th cent. BCE - 5th cent. BCE)

10.3. וּמַה־תַּעֲשׂוּ לְיוֹם פְּקֻדָּה וּלְשׁוֹאָה מִמֶּרְחָק תָּבוֹא עַל־מִי תָּנוּסוּ לְעֶזְרָה וְאָנָה תַעַזְבוּ כְּבוֹדְכֶם׃ 10.3. צַהֲלִי קוֹלֵךְ בַּת־גַּלִּים הַקְשִׁיבִי לַיְשָׁה עֲנִיָּה עֲנָתוֹת׃ 49.6. וַיֹּאמֶר נָקֵל מִהְיוֹתְךָ לִי עֶבֶד לְהָקִים אֶת־שִׁבְטֵי יַעֲקֹב ונצירי [וּנְצוּרֵי] יִשְׂרָאֵל לְהָשִׁיב וּנְתַתִּיךָ לְאוֹר גּוֹיִם לִהְיוֹת יְשׁוּעָתִי עַד־קְצֵה הָאָרֶץ׃ 10.3. And what will ye do in the day of visitation, And in the ruin which shall come from far? To whom will ye flee for help? And where will ye leave your glory?" 49.6. Yea, He saith: ‘It is too light a thing that thou shouldest be My servant To raise up the tribes of Jacob, And to restore the offspring of Israel; I will also give thee for a light of the nations, That My salvation may be unto the end of the earth.’"
8. Hebrew Bible, Judges, 9 (8th cent. BCE - 5th cent. BCE)

9. Hebrew Bible, Ezekiel, 1.4, 1.13, 1.22, 1.27, 4.4-4.5 (6th cent. BCE - 5th cent. BCE)

1.4. וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן־הַצָּפוֹן עָנָן גָּדוֹל וְאֵשׁ מִתְלַקַּחַת וְנֹגַהּ לוֹ סָבִיב וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ׃ 1.13. וּדְמוּת הַחַיּוֹת מַרְאֵיהֶם כְּגַחֲלֵי־אֵשׁ בֹּעֲרוֹת כְּמַרְאֵה הַלַּפִּדִים הִיא מִתְהַלֶּכֶת בֵּין הַחַיּוֹת וְנֹגַהּ לָאֵשׁ וּמִן־הָאֵשׁ יוֹצֵא בָרָק׃ 1.22. וּדְמוּת עַל־רָאשֵׁי הַחַיָּה רָקִיעַ כְּעֵין הַקֶּרַח הַנּוֹרָא נָטוּי עַל־רָאשֵׁיהֶם מִלְמָעְלָה׃ 1.27. וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃ 4.4. וְאַתָּה שְׁכַב עַל־צִדְּךָ הַשְּׂמָאלִי וְשַׂמְתָּ אֶת־עֲוֺן בֵּית־יִשְׂרָאֵל עָלָיו מִסְפַּר הַיָּמִים אֲשֶׁר תִּשְׁכַּב עָלָיו תִּשָּׂא אֶת־עֲוֺנָם׃ 4.5. וַאֲנִי נָתַתִּי לְךָ אֶת־שְׁנֵי עֲוֺנָם לְמִסְפַּר יָמִים שְׁלֹשׁ־מֵאוֹת וְתִשְׁעִים יוֹם וְנָשָׂאתָ עֲוֺן בֵּית־יִשְׂרָאֵל׃ 1.4. And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a fire flashing up, so that a brightness was round about it; and out of the midst thereof as the colour of electrum, out of the midst of the fire." 1.13. As for the likeness of the living creatures, their appearance was like coals of fire, burning like the appearance of torches; it flashed up and down among the living creatures; and there was brightness to the fire, and out of the fire went forth lightning." 1.22. And over the heads of the living creatures there was the likeness of a firmament, like the colour of the terrible ice, stretched forth over their heads above." 1.27. And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him." 4.4. Moreover lie thou upon thy left side, and lay the iniquity of the house of Israel upon it; according to the number of the days that thou shalt lie upon it, thou shalt bear their iniquity." 4.5. For I have appointed the years of their iniquity to be unto thee a number of days, even three hundred and ninety days; so shalt thou bear the iniquity of the house of Israel."
10. Hebrew Bible, Zechariah, 3.1 (5th cent. BCE - 4th cent. BCE)

3.1. בַּיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת תִּקְרְאוּ אִישׁ לְרֵעֵהוּ אֶל־תַּחַת גֶּפֶן וְאֶל־תַּחַת תְּאֵנָה׃ 3.1. וַיַּרְאֵנִי אֶת־יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל עֹמֵד לִפְנֵי מַלְאַךְ יְהוָה וְהַשָּׂטָן עֹמֵד עַל־יְמִינוֹ לְשִׂטְנוֹ׃ 3.1. And he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him."
11. Septuagint, Tobit, 8.2-8.3, 12.12 (4th cent. BCE - 2nd cent. BCE)

8.2. As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke. 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him. 12.12. And so, when you and your daughter-in-law Sarah prayed, I brought a reminder of your prayer before the Holy One; and when you buried the dead, I was likewise present with you.
12. Anon., 1 Enoch, 1, 1.3, 1.4, 2, 3, 4, 5, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 7, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 8, 8.1, 8.2, 8.3, 8.4, 8.4-9.11, 8.5, 8.6, 8.7, 8.8, 9, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 10, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 11, 12, 12.4, 12.5, 12.6, 13, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 14, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 14.20, 14.21, 14.22, 14.23, 14.24, 14.25, 15, 15.1, 15.2, 15.2-16.4, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.8-16.1, 15.9, 15.10, 15.11, 15.12, 16, 16.2, 16.3, 16.4, 17, 18, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16, 19, 19.1, 19.3, 20, 21, 21.1, 21.2, 21.3, 21.4, 21.5, 21.6, 21.7, 22, 22.5, 23, 24, 25, 26, 26.1, 26.2, 26.3, 26.4, 26.5, 26.6, 27, 27.2, 28, 29, 30, 31, 32, 33, 34, 35, 36, 40.7, 40.10, 41.3, 41.4, 41.5, 41.6, 41.7, 43.1, 43.2, 47.2, 54.5, 54.6, 60.11, 60.12, 60.13, 60.14, 60.15, 60.16, 60.17, 60.18, 60.19, 60.20, 60.21, 60.22, 61.9, 81.1, 81.2, 82.7, 82.8, 82.9, 82.10, 82.11, 82.12, 82.13, 82.14, 82.15, 82.16, 82.17, 82.18, 82.19, 82.20, 84, 84.2, 84.3, 84.4, 85.4, 86.1, 88.1, 88.2, 88.3, 89.32, 89.33, 89.51, 89.52, 89.54, 90.24, 91.5, 91.6, 91.7, 91.8, 91.9, 91.11, 91.12, 91.13, 91.14, 91.15, 91.16, 93.2, 93.4, 93.6, 93.9, 93.10, 93.11, 96.4, 97.2, 97.3, 97.5, 97.6, 98.11, 99.2, 99.3, 99.4, 99.5, 99.6, 99.7, 99.8, 99.9, 99.16, 100.1, 100.2, 100.3, 100.4, 100.10, 103.1, 103.2, 103.3, 103.4, 104.1, 104.10, 104.12, 106.5, 106.14, 106.18, 106.19, 106.19-107.1, 107.1, 108.6, 108.7, 108.8, 108.9, 108.10 (3rd cent. BCE - 2nd cent. BCE)

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.
13. Anon., Jubilees, 1.11, 4.15, 5.1-5.19, 7.27, 8.1-8.4, 10.1-10.3, 10.5-10.14, 11.4-11.5, 12.20, 15.31-15.32, 22.17, 49.2 (2nd cent. BCE - 2nd cent. BCE)

1.11. and this witness shall be heard for a witness against them. brFor they will forget all My commandments, (even) all that I command them, and they will walk after the Gentiles 4.15. And in the seventh jubilee in the third week Enos took Nôâm his sister to be his wife, and she bare him a son in the third year of the fifth week, and he called his name Ke. 5.1. And it came to pass when the children of men began to multiply on the face of the earth and daughters were born unto them 5.2. that the angels of God saw them on a certain year of this jubilee, that they were beautiful to look upon; and they took themselves wives of all whom they chose, and they bare unto them sons and they were giants. 5.3. And lawlessness increased on the earth and all flesh corrupted its way, alike men and cattle and beasts and birds and everything that walketh on the earth 5.4. -all of them corrupted their ways and their orders, and they began to devour each other 5.5. and lawlessness increased on the earth and every imagination of the thoughts of all men (was) thus evil continually. 5.6. And God looked upon the earth, and behold it was corrupt, and all flesh had corrupted its orders, and all that were upon the earth had wrought all manner of evil before His eyes. 5.7. And He said: "I shall destroy man and all flesh upon the face of the earth which I have created. 5.8. But Noah found grace before the eyes of the Lord. 5.9. And against the angels whom He had sent upon the earth, He was exceedingly wroth, and He gave commandment to root them out of all their dominion 5.10. and He bade us to bind them in the depths of the earth, and behold they are bound in the midst of them, and are (kept) separate. 5.11. And against their sons went forth a command from before His face that they should be smitten with the sword, and be removed from under heaven. 5.12. And He said "Thy spirit will not always abide on man; for they also are flesh and their days shall be one hundred and twenty years. 5.13. And He sent His sword into their midst that each should slay his neighbour, and they began to slay each other till they all fell by the sword and were destroyed from the earth. 5.14. And their fathers were witnesses (of their destruction), and after this they were bound in the depths of the earth for ever, until the day of the great condemnation when judgment is executed on all those who have corrupted their ways and their works before the Lord. 5.15. And He destroyed all from their places, and there was not left one of them whom He judged not according to all their wickedness. 5.16. And He made for all His works a new and righteous nature, so that they should not sin in their whole nature for ever, but should be all righteous each in his kind alway. 5.17. And the judgment of all is ordained and written on the heavenly tables in righteousne 5.18. --even (the judgment of) all who depart from the path which is ordained for them to walk in; and if they walk not therein judgment is written down for every creature and for every kind. 5.19. And there is nothing in heaven or on earth, or in light or in darkness, or in Sheol or in the depth, or in the place of darkness (which is not judged); 7.27. And they begat sons the Nâphîdîm, and they were all unlike, and they devoured one another: and the Giants slew the Nâphîl, and the Nâphîl slew the Eljô, and the Eljô mankind, and one man another. 8.1. In the twenty-ninth jubilee, in the first week, in the beginning thereof Arpachshad took to himself a wife and her name was Râsû’ĕjâ, [the daughter of Sûsân,] the daughter of Elam 8.2. and she bare him a son in the third year in this week, and he called his name Kâinâm. 8.3. And the son grew, and his father taught him writing, and he went to seek for himself a place where he might seize for himself a city. 8.4. And he found a writing which former (generations) had carved on the rock, and he read what was thereon, and he transcribed it and sinned owing to it; for it contained the teaching of the Watchers in accordance with which they used to observe 10.1. And in the third week of this jubilee the unclean demons began to lead astray the children of the sons of Noah; and to make to err and destroy them. 10.2. And the sons of Noah came to Noah their father, and they told him concerning the demons which were, leading astray and blinding and slaying his sons' sons. 10.3. And he prayed before the Lord his God, and said: God of the spirits of all flesh, who hast shown mercy unto me, And hast saved me and my sons from the waters of the flood, And hast not caused me to perish as Thou didst the sons of perdition; 10.5. Let Thy grace be lift up upon my sons 10.6. But do Thou bless me and my sons, that we may increase and multiply and replenish the earth. 10.7. And Thou knowest how Thy Watchers, the fathers of these spirits, acted in my day: 10.8. and as for these spirits which are living, imprison them and hold them fast in the place of condemnation, and let them not bring destruction on the sons of thy servant, my God; for these are maligt, and created in order to destroy. 10.9. And let them not rule over the spirits of the living; for Thou alone canst exercise dominion over them. And let them not have power over the sons of the righteous from henceforth and for evermore. 10.10. And the Lord our God bade us to bind all. 10.11. And the chief of the spirits, Mastêmâ, came and said: "Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them; 10.12. for if some of them are not left to me, I shall not be able to execute the power of my will on the sons of men; 10.13. for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men. 10.14. And He said: "Let the tenth part of them remain before him, and let nine parts descend into the place of condemnation. 11.4. and to build strong cities, and walls, and towers, and individuals (began) to exalt themselves above the nation, and to found the beginnings of kingdoms 11.5. and to go to war people against people, and nation against nation, and city against city, and all (began) to do evil, and to acquire arms, and to teach their sons war 12.20. And he prayed that night and said "My God, God Most High, Thou alone art my God, And Thee and Thy dominion have I chosen. And Thou hast created all things, And all things that are are the work of Thy hands. 15.31. And do thou command the children of Israel and let them observe the sign of this covet for their generations as an eternal ordice, and they will not be rooted out of the land. 15.32. For the command is ordained for a covet, that they should observe it for ever among all the children of Israel. 22.17. Be strong in the presence of men, And exercise authority over all the seed of Seth. Then thy ways and the ways of thy sons will be justified, So that they shall become a holy nation. 49.2. that thou shouldst kill it before it is evening, and that they should eat it by night on the evening of the fifteenth from the time of the setting of the sun.
14. Anon., Testament of Asher, 3.2 (2nd cent. BCE - 2nd cent. CE)

3.2. But from wickedness flee away, destroying the (evil) inclination by your good works; for they that are double-faced serve not God, but their own lusts, so that they may please Beliar and men like unto themselves.
15. Anon., Testament of Dan, 5.1, 5.10 (2nd cent. BCE - 2nd cent. CE)

5.1. Observe, therefore, my children, the commandments of the Lord, And keep His law; Depart from wrath, And hate lying, That the Lord may dwell among you, And Beliar may flee from you.
16. Anon., Testament of Levi, 3.5 (2nd cent. BCE - 2nd cent. CE)

3.5. In [the heaven next to] it are the archangels, who minister and make propitiation to the Lord for all the sins of ignorance of the righteous;
17. Anon., Testament of Naphtali, 8.4 (2nd cent. BCE - 2nd cent. CE)

8.4. If ye work that which is good, my children, Both men and angels shall bless you; And God shall be glorified among the Gentiles through you, And the devil shall flee from you, And the wild beasts shall fear you, And the Lord shall love you, [And the angels shall cleave to you].
18. Anon., Testament of Reuben, 3.2-3.6 (2nd cent. BCE - 2nd cent. CE)

3.2. With these spirits are mingled the spirits of error. 3.3. [First, the spirit of fornication is seated in the nature and in the senses; the second, the spirit of insatiableness, in the belly; the third, the spirit of fighting, in the liver and gall. 3.4. The fourth is the spirit of obsequiousness and chicanery, that through officious attention one may be fair in seeming. 3.5. The fifth is the spirit of pride, that one may be boastful and arrogant. The sixth is the spirit of lying, in perdition and jealousy to practise deceits, and concealments from kindred and friends. 3.6. The seventh is the spirit of injustice, with which are thefts and acts of rapacity, that a man may fulfill the desire of his heart; for injustice worketh together with the other spirits by the taking of gifts.
19. Anon., Testament of Simeon, 2.7 (2nd cent. BCE - 2nd cent. CE)

2.7. And I set my mind against him to destroy him, because the prince of deceit sent forth the spirit of jealousy and blinded my mind, so that I regarded him not as a brother, nor did I spare even Jacob my father.
20. Anon., Testament of Solomon, 20.16 (2nd cent. BCE - 2nd cent. CE)

21. Anon., Testament of Zebulun, 9.8 (2nd cent. BCE - 2nd cent. CE)

22. Dead Sea Scrolls, Community Rule, 3.13-4.26, 3.17, 3.18, 3.19 (2nd cent. BCE - 1st cent. CE)

23. Dead Sea Scrolls, Damascus Document, 1.5-1.11, 20.14-20.15 (2nd cent. BCE - 1st cent. CE)

24. Dead Sea Scrolls, Damascus Document, 1.5-1.11, 20.14-20.15 (2nd cent. BCE - 1st cent. CE)

25. Dead Sea Scrolls, Testament of Naphtali, 8.4 (2nd cent. BCE - 1st cent. CE)

26. Hebrew Bible, Daniel, 3.39 (2nd cent. BCE - 2nd cent. BCE)

27. Septuagint, Judith, 13.18 (2nd cent. BCE - 0th cent. CE)

13.18. And Uzziah said to her, "O daughter, you are blessed by the Most High God above all women on earth; and blessed be the Lord God, who created the heavens and the earth, who has guided you to strike the head of the leader of our enemies.
28. Septuagint, 3 Maccabees, 2.4 (2nd cent. BCE - 2nd cent. BCE)

2.4. You destroyed those who in the past committed injustice, among whom were even giants who trusted in their strength and boldness, whom you destroyed by bringing upon them a boundless flood.
29. Anon., 2 Baruch, 56.12 (1st cent. CE - 2nd cent. CE)

30. Anon., The Life of Adam And Eve, 28.3-28.4 (1st cent. CE - 5th cent. CE)

31. New Testament, 2 Peter, 2.4 (1st cent. CE - 1st cent. CE)

2.4. For if God didn't spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness, to be reserved to judgment;
32. New Testament, Acts, 16.17 (1st cent. CE - 2nd cent. CE)

16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation!
33. New Testament, Apocalypse, 8.3-8.4, 8.8, 8.10, 9.1, 10.1, 12.4-12.5, 12.9-12.10, 12.12-12.13, 20.1-20.3, 20.7, 20.10 (1st cent. CE - 1st cent. CE)

8.3. Another angel came and stood over the altar, having a golden censer. Much incense was given to him, that he should add it to the prayers of all the saints on the golden altar which was before the throne. 8.4. The smoke of the incense, with the prayers of the saints, went up before God out of the angel's hand. 8.8. The second angel sounded, and something like a great burning mountain was thrown into the sea. One third of the sea became blood 8.10. The third angel sounded, and a great star fell from the sky, burning like a torch, and it fell on one third of the rivers, and on the springs of the waters. 9.1. The fifth angel sounded, and I saw a star from the sky fallen to the earth. The key to the pit of the abyss was given to him. 10.1. I saw a mighty angel coming down out of the sky, clothed with a cloud. A rainbow was on his head. His face was like the sun, and his feet like pillars of fire. 12.4. His tail drew one third of the stars of the sky, and threw them to the earth. The dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. 12.5. She gave birth to a son, a male child, who is to rule all the nations with a rod of iron. Her child was caught up to God, and to his throne. 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. 12.10. I heard a loud voice in heaven, saying, "Now is come the salvation, the power, and the Kingdom of our God, and the authority of his Christ; for the accuser of our brothers has been thrown down, who accuses them before our God day and night. 12.12. Therefore rejoice, heavens, and you who dwell in them. Woe to the earth and to the sea, because the devil has gone down to you, having great wrath, knowing that he has but a short time. 12.13. When the dragon saw that he was thrown down to the earth, he persecuted the woman who gave birth to the male child. 20.1. I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. 20.2. He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand years 20.3. and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years were finished. After this, he must be freed for a short time. 20.7. And after the thousand years, Satan will be released from his prison 20.10. The devil who deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet are also. They will be tormented day and night forever and ever.
34. New Testament, Jude, 6, 9, 13 (1st cent. CE - 1st cent. CE)

35. New Testament, Hebrews, 7.1 (1st cent. CE - 1st cent. CE)

7.1. For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him
36. New Testament, Luke, 8.28, 10.18, 17.26-17.27 (1st cent. CE - 1st cent. CE)

8.28. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don't torment me! 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 17.26. As it happened in the days of Noah, even so will it be also in the days of the Son of Man. 17.27. They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all.
37. New Testament, Mark, 5.7 (1st cent. CE - 1st cent. CE)

5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me.
38. New Testament, Matthew, 24.37 (1st cent. CE - 1st cent. CE)

24.37. As the days of Noah were, so will be the coming of the Son of Man.
39. Tosefta, Avodah Zarah, 8.4, 8.6-8.8 (1st cent. CE - 2nd cent. CE)

40. Justin, First Apology, 45, 52, 44 (2nd cent. CE - 2nd cent. CE)

44. And the holy Spirit of prophecy taught us this, telling us by Moses that God spoke thus to the man first created: Behold, before your face are good and evil: choose the good. And again, by the other prophet Isaiah, that the following utterance was made as if from God the Father and Lord of all: Wash you, make you clean; put away evils from your souls; learn to do well; judge the orphan, and plead for the widow: and come and let us reason together, says the Lord: And if your sins be as scarlet, I will make them white as wool; and if they be red like as crimson, I will make them white as snow. And if you be willing and obey Me, you shall eat the good of the land; but if you do not obey Me, the sword shall devour you: for the mouth of the Lord has spoken it. Isaiah 1:16, etc. And that expression, The sword shall devour you, does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, The sword shall devour you: for the mouth of the Lord has spoken it. And if He had spoken concerning a sword that cuts and at once dispatches, He would not have said, shall devour. And so, too, Plato, when he says, The blame is his who chooses, and God is blameless, took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding [the truth] when they assert contradictories. So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl, or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master.
41. Justin, Second Apology, 8 (2nd cent. CE - 2nd cent. CE)

8. And those of the Stoic school - since, so far as their moral teaching went, they were admirable, as were also the poets in some particulars, on account of the seed of reason [the Logos] implanted in every race of men - were, we know, hated and put to death - Heraclitus for instance, and, among those of our own time, Musonius and others. For, as we intimated, the devils have always effected, that all those who anyhow live a reasonable and earnest life, and shun vice, be hated. And it is nothing wonderful; if the devils are proved to cause those to be much worse hated who live not according to a part only of the word diffused [among men] but by the knowledge and contemplation of the whole Word, which is Christ. And they, having been shut up in eternal fire, shall suffer their just punishment and penalty. For if they are even now overthrown by men through the name of Jesus Christ, this is an intimation of the punishment in eternal fire which is to be inflicted on themselves and those who serve them. For thus did both all the prophets foretell, and our own teacher Jesus teach.
42. Justin, Dialogue With Trypho, 85.3 (2nd cent. CE - 2nd cent. CE)

125. He explains what force the word Israel has, and how it suits Christ Justin: I wish, sirs, to learn from you what is the force of the name Israel. And as they were silent, I continued: I shall tell you what I know: for I do not think it right, when I know, not to speak; or, suspecting that you do know, and yet from envy or from voluntary ignorance deceive yourselves, to be continually solicitous; but I speak all things simply and candidly, as my Lord said: 'A sower went forth to sow the seed; and some fell by the wayside; and some among thorns, and some on stony ground, and some on good ground.' Matthew 13:3 I must speak, then, in the hope of finding good ground somewhere; since that Lord of mine, as One strong and powerful, comes to demand back His own from all, and will not condemn His steward if He recognises that he, by the knowledge that the Lord is powerful and has come to demand His own, has given it to every bank, and has not dug for any cause whatsoever. Accordingly the name Israel signifies this, A man who overcomes power; for Isra is a man overcoming, and El is power. And that Christ would act so when He became man was foretold by the mystery of Jacob's wrestling with Him who appeared to him, in that He ministered to the will of the Father, yet nevertheless is God, in that He is the first-begotten of all creatures. For when He became man, as I previously remarked, the devil came to Him— i.e., that power which is called the serpent and Satan— tempting Him, and striving to effect His downfall by asking Him to worship him. But He destroyed and overthrew the devil, having proved him to be wicked, in that he asked to be worshipped as God, contrary to the Scripture; who is an apostate from the will of God. For He answers him, 'It is written, You shall worship the Lord your God, and Him only shall you serve.' Matthew 4:10 Then, overcome and convicted, the devil departed at that time. But since our Christ was to be numbed, i.e., by pain and experience of suffering, He made a previous intimation of this by touching Jacob's thigh, and causing it to shrink. But Israel was His name from the beginning, to which He altered the name of the blessed Jacob when He blessed him with His own name, proclaiming thereby that all who through Him have fled for refuge to the Father, constitute the blessed Israel. But you, having understood none of this, and not being prepared to understand, since you are the children of Jacob after the fleshly seed, expect that you shall be assuredly saved. But that you deceive yourselves in such matters, I have proved by many words.
43. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

56b. רבי חנניה בן (גמלא) אומר אף על הדם מן החי רבי חידקא אומר אף על הסירוס רבי שמעון אומר אף על הכישוף,רבי יוסי אומר כל האמור בפרשת כישוף בן נח מוזהר עליו (דברים יח, י) לא ימצא בך מעביר בנו ובתו באש קוסם קסמים מעונן ומנחש ומכשף וחובר חבר ושואל אוב וידעוני ודורש אל המתים וגו' ובגלל התועבות האלה ה' אלהיך מוריש אותם מפניך ולא ענש אלא אם כן הזהיר,רבי אלעזר אומר אף על הכלאים מותרין בני נח ללבוש כלאים ולזרוע כלאים ואין אסורין אלא בהרבעת בהמה ובהרכבת האילן,מנהני מילי אמר ר' יוחנן דאמר קרא (בראשית ב, טז) ויצו ה' אלהים על האדם לאמר מכל עץ הגן אכול תאכל,ויצו אלו הדינין וכן הוא אומר (בראשית יח, יט) כי ידעתיו למען אשר יצוה את בניו וגו',ה' זו ברכת השם וכן הוא אומר (ויקרא כד, טז) ונוקב שם ה' מות יומת אלהים זו עבודת כוכבים וכן הוא אומר (שמות כ, ב) לא יהיה לך אלהים אחרים על האדם זו שפיכות דמים וכן הוא אומר (בראשית ט, ו) שופך דם האדם וגו',לאמר זו גילוי עריות וכן הוא אומר (ירמיהו ג, א) לאמר הן ישלח איש את אשתו והלכה מאתו והיתה לאיש אחר מכל עץ הגן ולא גזל אכל תאכל ולא אבר מן החי,כי אתא רבי יצחק תני איפכא ויצו זו עבודת כוכבים אלהים זו דינין,בשלמא אלהים זו דינין דכתיב (שמות כב, ז) ונקרב בעל הבית אל האלהים אלא ויצו זו ע"ז מאי משמע,רב חסדא ורב יצחק בר אבדימי חד אמר (שמות לב, ח) סרו מהר מן הדרך אשר צויתים עשו להם וגו' וחד אמר (הושע ה, יא) עשוק אפרים רצוץ משפט כי הואיל הלך אחרי צו,מאי בינייהו איכא בינייהו עכו"ם שעשה ע"ז ולא השתחוה לה למאן דאמר עשו משעת עשייה מיחייב למאן דאמר כי הואיל הלך עד דאזיל בתרה ופלח לה,אמר רבא ומי איכא למאן דאמר עכו"ם שעשאה ע"ז ולא השתחוה לה חייב והתניא בעכו"ם דברים שבית דין של ישראל ממיתין עליהן בן נח מוזהר עליהן אין בית דין של ישראל ממיתין עליהן אין בן נח מוזהר עליהן למעוטי מאי לאו למעוטי עכו"ם שעשה ע"ז ולא השתחוה לה,אמר רב פפא לא למעוטי גיפוף ונישוק,גיפוף ונישוק דמאי אילימא כדרכה בר קטלא הוא אלא למעוטי שלא כדרכה,דינין בני נח איפקוד והתניא עשר מצות נצטוו ישראל במרה שבע שקיבלו עליהן בני נח והוסיפו עליהן דינין ושבת וכיבוד אב ואם,דינין דכתיב (שמות טו, כה) שם שם לו חוק ומשפט שבת וכיבוד אב ואם דכתיב (דברים ה, יא) כאשר צוך ה' אלהיך ואמר רב יהודה כאשר צוך במרה,אמר רב נחמן אמר רבה בר אבוה לא נצרכה אלא לעדה ועדים והתראה,אי הכי מאי והוסיפו עליהן דינין,אלא אמר רבא לא נצרכה אלא לדיני קנסות אכתי והוסיפו בדינין מיבעי ליה,אלא אמר רב אחא בר יעקב לא נצרכה אלא להושיב בית דין בכל פלך ופלך ובכל עיר ועיר והא בני נח לא איפקוד והתניא כשם שנצטוו ישראל להושיב בתי דינין בכל פלך ופלך ובכל עיר ועיר כך נצטוו בני נח להושיב בתי דינין בכל פלך ופלך ובכל עיר ועיר,אלא אמר רבא האי תנא תנא דבי מנשה הוא דמפיק ד"ך ועייל ס"ך,דתנא דבי מנשה שבע מצות נצטוו בני נח ע"ז וגילוי עריות ושפיכות דמים גזל ואבר מן החי סירוס וכלאים,רבי יהודה אומר אדם הראשון לא נצטווה אלא על ע"ז בלבד שנאמר ויצו ה' אלהים על האדם רבי יהודה בן בתירה אומר אף על ברכת השם ויש אומרים אף על הדינים,כמאן אזלא הא דאמר רב יהודה אמר רב אלהים אני לא תקללוני אלהים אני לא תמירוני אלהים אני יהא מוראי עליכם כמאן כיש אומרים,תנא דבי מנשה אי דריש ויצו אפילו הנך נמי אי לא דריש ויצו הני מנא ליה,לעולם לא דריש ויצו הני כל חדא וחדא באפי נפשיה כתיבא ע"ז וגילוי עריות 56b. bRabbi Ḥaya ben Gamla says:The descendants of Noah are balsocommanded bconcerningthe prohibition against consuming bthe blood from a livinganimal. bRabbi Ḥideka says:They are balsocommanded bconcerning castration,i.e., they are prohibited to castrate any living animal. bRabbi Shimon says:They are balsocommanded bconcerningthe prohibition against engaging in bsorcery. /b, bRabbi Yosei says:With regard to beverytype of sorcery bthat is stated in the passage about sorcery,it is bprohibited for a descendant of Noah toengage in bit.This is derived from the verses: “When you come into the land that the Lord your God gives you, you shall not learn to do like the abominations of those nations. bThere shall not be found among you one who makes his son or his daughter pass through the fire, a diviner, a soothsayer, or an enchanter, or a warlock, or a charmer, or one who consults a necromancer and a sorcerer, or directs inquiries to the dead.For whoever does these things is an abomination to the Lord; band because of these abominations, the Lord your God is driving them out from before you”(Deuteronomy 18:9–12). Evidently, the Canaanites were punished for these practices; bandsince God bwould not have punishedthem for an action bunless Hefirst bprohibitedit, these practices are clearly prohibited to gentiles., bRabbi Elazar says:The descendants of Noah were balsocommanded bconcerningthe prohibition of bdiverse kinds.Nevertheless, it is bpermitted for the descendants of Noah to wear diverse kindsof wool and linen band to sow diverse kindsof seeds together, band they are prohibited only with regard to breedingdiverse species of banimals and graftingdiverse species of btrees. /b,§ The Gemara asks: bFrom where are these matters,the Noahide mitzvot, derived? bRabbi Yoḥa says:It is from that bwhich the verse states: “And the Lord God commanded the man, saying: of every tree of the garden you may freely eat;but from the tree of the knowledge of good and evil, you shall not eat from it, for on the day that you eat from it, you shall die” (Genesis 2:16–17).,The verse is interpreted homiletically as follows: With regard to the term b“and…commanded,” these are thecourts of bjudgment; and so it statesin another verse: b“For I have known him, to the end that he may command his childrenand his household after him, that they may keep the way of the Lord, to do righteousness and justice” (Genesis 18:19).,With regard to the term b“the Lord,” thisalludes to bblessing the nameof God; band so it statesin another verse: b“And he who blasphemes the name of the Lord…shall be put to death”(Leviticus 24:16). b“God,” thisalludes to bidol worship; and so it states: “You shall have no other godsbefore Me” (Exodus 20:2). b“The man,” thisalludes to bbloodshed; and so it states: “One who sheds the blood of man,by man his blood shall be shed” (Genesis 9:6).,With regard to the term b“saying,” thisalludes to bforbidden sexual relations; and so it states: “Saying, if a man sends his wife, and she goes from him and becomes another man’s… /bwill that land not be greatly polluted? But you have played the harlot with many lovers” (Jeremiah 3:1). b“of every tree of the garden”alludes to the fact that one may partake only of items that are permitted to him, as they belong to him, bandhe may bnotpartake of bstolen items. “You may freely eat”alludes to the fact that one may eat fruit, bbut not a limb from a livinganimal., bWhen Rav Yitzḥak camefrom Eretz Yisrael to Babylonia, bhe taughttwo of the expositions in bthe oppositeorder: b“And…commanded,” thisalludes to bidol worship. “God,” thisalludes to courts of bjudgment. /b,The Gemara asks: bGranted,the source for the exposition: b“God [ iElohim /i],” thisalludes to courts of bjudgment,is clear; bas it is written: “Then the master of the house shall come near the judges [ iha’elohim /i]”(Exodus 22:7). Evidently, judges are called ielohim /i. bButwith regard to the exposition: b“And…commanded,” thisalludes to bidol worship, from whereis this binferred? /b, bRav Ḥisda and Rav Yitzḥak bar Avdimiboth give answers to this question. bOneof them bsaysthat it is inferred from the verse: b“They have turned aside quickly out of the way that I commanded them; they have made thema molten calf” (Exodus 32:8). The word “commanded” is mentioned here in the context of idol worship. bAndthe other bone saysthat it is inferred from the verse: b“Ephraim is oppressed, crushed in justice, because he willingly went after filth [ itzav /i]”(Hosea 5:11). The word itzav /i, used in this context in reference to idol worship, is the same Hebrew word used in the phrase: “And…commanded [ ivaytzav /i].”,The Gemara asks: bWhat isthe difference bbetweenthese two sources? The Gemara answers: The practical difference bbetweenthem is in the case of ba gentile who fashioned an idol but did not bow to it,i.e., he has not yet worshipped it. bAccording to the one who saysthat the proof is from the verse: b“They have madethem a molten calf,” bhe is rendered liable from the time of fashioningit. bAccording to the one who saysthat the proof is from the verse: b“Because he willingly wentafter filth,” he is not liable buntil he goes after it and worships it. /b, bRava says: And is there anyone who saysthat ba gentile who fashioned an idol but did not bow to it is liable? But isn’t it taughtin a ibaraita /i: bWith regard to idol worship, matters,i.e., transgressions, bfor which a Jewish court executesa Jew who commits one of them, bare prohibited to a descendant of Noah.But with regard to transgressions bfor which a Jewish court does not executea Jew who commits one of them, ba descendant of Noah is not prohibited fromdoing bthem. To exclude whattransgressions, i.e., to determine that they do not apply to gentiles, is this stated? Is it bnot to excludethe case of ba gentile who fashioned an idol but did not bow to it?Since Jews are not executed for this transgression, gentiles should not be liable for this act either., bRav Pappa says: No,it is possible that it is stated bto exclude embracing and kissingthe idol; neither a Jew nor a gentile who embraces or kisses an idol is liable. No proof can be brought from here with regard to a gentile who fashions an idol but does not worship it.,The Gemara asks: bEmbracing and kissingan idol bin whatmanner? bIf we saythat he did so bin itsstandard bmannerof worship, i.e., that embracing and kissing is the standard method of worshipping this idol, certainly bhe is liable toreceive the bdeathpenalty. bRather,it is stated bto excludea case bwherehe did bnotdo so bin itsstandard bmannerof worship.,§ The Gemara asks with regard to the list of the Noahide mitzvot: bWere the descendants of Noah commandedto establish courts of bjudgment? But isn’t it taughtin a ibaraita /i: bThe Jewish people were commandedto observe bten mitzvotwhen they were bin Marah: Seven that the descendants of Noah accepted upon themselves, andGod badded to themthe following mitzvot: bJudgment, and Shabbat, and honoringone’s bfather and mother. /b,The mitzva of bjudgmentwas given at Marah, bas it is writtenwith regard to Marah: b“There He made for them a statute and an ordice”(Exodus 15:25). bShabbat and honoringone’s bfather and motherwere given at Marah, bas it is writtenconcerning them in the Ten Commandments: “Observe the day of Shabbat to keep it holy, bas the Lord your God commanded you”(Deuteronomy 5:12), and similarly: “Honor your father and your mother, as the Lord your God commanded you” (Deuteronomy 5:16). The phrase “as the Lord your God commanded you” indicates that they had already been commanded to observe these mitzvot previously. bAnd Rav Yehuda says: “Asthe Lord your God bcommanded you” in Marah.Apparently, the mitzva of establishing courts is not included in the seven Noahide mitzvot., bRav Naḥman saysthat bRabba bar Avuh says:Establishing courts is a Noahide mitzva. The additional mitzva that was given in Marah bwas necessary only with regard tothe details of the ihalakhotof the justice system, e.g., that a defendant in a capital case is punished only by a full panel of twenty-three judges of the bSanhedrin, andonly if there are two bwitnesseswho testify concerning him, bandonly if he was issued ba forewarningbefore his transgression.,The Gemara asks: bIf so,and the mitzva given at Marah is a specification of the ihalakhotof the justice system, bwhatis the meaning of the sentence: bAndGod badded to them: Judgment?The details of a preexisting mitzva would not be referred to as an added mitzva., bRather, Rava says:The mitzva given at Marah bwas necessary only with regard to the ihalakhotof fines.Since these are not ihalakhotthat pertain to the basic performance of justice, but rather concern an additional fine for the guilty party, they were not given to the descendants of Noah. The Gemara asks: According to this interpretation, the language of the ibaraitais bstillinaccurate, as bit should havestated: bAndGod badded to themmore ihalakhot bof judgment. /b, bRather, Rav Aḥa bar Ya’akov says: It was necessary onlyfor the additional requirement bto establish a court in each and every province and in each and every city.The Gemara asks: bAnd were the descendants of Noah not commandedwith regard to bthismatter? bBut isn’t it taughtin a ibaraita /i: bJust as the Jewish people were commanded to establish courts in each and every province and in each and every city, so too, the descendants of Noah were commanded to establish courts in each and every province and in each and every city? /b, bRather, Rava says: This itanna /i,who holds that the mitzva of establishing courts of judgment is not included in the Noahide mitzvot, bisthe itannaof the school of Menashe, who removesfrom the list of the Noahide mitzvot two mitzvot whose mnemonic is idalet /i, ikaf /i,which stands for judgment [ idinim /i] and blessing the name of God [ ibirkat Hashem /i], band insertsin their place two mitzvot whose mnemonic is isamekh /i, ikaf /i,standing for castration [ iseirus /i] and diverse kinds [ ikilayim /i]., bAs the school of Menashe taught: The descendants of Noah were commandedto observe bseven mitzvot:The prohibitions of bidol worship, and forbidden sexual relations, and blood-shed,and brobbery, andeating ba limb from a livinganimal, and bcastration, and diverse kinds. /b, bRabbi Yehuda says: Adam, the firstman, bwas commanded only with regard tothe prohibition of bidol worship, as it is stated: “And the Lord God commanded the man”(Genesis 2:16). bRabbi Yehuda ben Beteira says:He was balsocommanded bconcerning blessing the nameof God. bAnd some saythat he was balsocommanded bconcerningestablishing courts of bjudgment. /b,The Gemara asks: bIn accordance with whoseopinion bis that which Rav Yehuda saysthat bRav says,in interpretation of the aforementioned verse: Since bI am “God,” do not curse Me;since bI am “God,” do not exchange Mewith another god; since bI am “God,” My fear shall be upon you?The Gemara answers: bIn accordance with whoseopinion? It is bin accordance withwhat bsome say,i.e., that the phrase “and the Lord God commanded the man” includes the prohibitions against cursing God’s name and idol worship, as well as the mitzva of establishing a system of law and justice, so that the fear of God will be upon the people.,The Gemara challenges: bIfthe itannaof the school of Menashe interpretsthe verse b“andthe Lord God bcommanded” homiletically, even thesemitzvot, cursing the name of God and establishing courts, should be included. And bif he does not interpretthe verse b“andthe Lord God bcommanded” homiletically, from where does hederive btheseseven mitzvot in his list?,The Gemara answers: bActually, he does not interpretthe verse b“andthe Lord God bcommanded” homiletically,but with regard to bthesemitzvot in his list, beach and every oneof them bis written separatelyin the Torah. The prohibitions of bidol worship and forbidden sexual relationsare stated
44. Pseudo Clementine Literature, Homilies, 8.12, 8.14-8.15, 8.18 (3rd cent. CE - 4th cent. CE)

45. Anon., 2 Enoch, 18.3-18.5, 29.4-29.5

46. Anon., 3 Baruch, 11.2-11.9

47. Anon., 4 Baruch, 9.5

9.5. And may Michael, archangel of righteousness, who opens the gates to the righteous, be my guardian (?) until he causes the righteous to enter.


Subjects of this text:

subject book bibliographic info
1 enoch, history of scholarship on Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 28
abel Levison, The Greek Life of Adam and Eve (2023) 265
accusing, heavenly Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 28
afterlife, eschatological punishment Stuckenbruck, 1 Enoch 91-108 (2007) 142, 311
afterlife, reward Stuckenbruck, 1 Enoch 91-108 (2007) 94, 713
age/era, eschatological Stuckenbruck, 1 Enoch 91-108 (2007) 94
age/era, of blessing Stuckenbruck, 1 Enoch 91-108 (2007) 94
age/era, of fertility Stuckenbruck, 1 Enoch 91-108 (2007) 94
ancient near east Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 130
angel/s Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 68
angelic sin, as epistemological transgression Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
angelic sin, as sexual transgression Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 28
angelic sin Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 28
angels, archangels Stuckenbruck, 1 Enoch 91-108 (2007) 142
angels, bearers of petition Stuckenbruck, 1 Enoch 91-108 (2007) 387
angels, fallen Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 191
angels, gabriel Stuckenbruck, 1 Enoch 91-108 (2007) 94, 311
angels, instruction from Stuckenbruck, 1 Enoch 91-108 (2007) 680
angels, mediators of revelation Stuckenbruck, 1 Enoch 91-108 (2007) 713
angels, michael Stuckenbruck, 1 Enoch 91-108 (2007) 94, 142, 311
angels, offspring of Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 191
angels, punishment of Stuckenbruck, 1 Enoch 91-108 (2007) 94
angels, raphael Stuckenbruck, 1 Enoch 91-108 (2007) 94, 311
angels, shemihazah/shemhazai Stuckenbruck, 1 Enoch 91-108 (2007) 667
angels Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 130; Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 191
ante-diluvian Stuckenbruck, 1 Enoch 91-108 (2007) 311, 680
apocalyptic literature, and book of daniel Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
apocalyptic literature, history of scholarship on Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
apology, apologetics, christian Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
archangel Levison, The Greek Life of Adam and Eve (2023) 265
asael, azael, as leader of fallen angels Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 28
asael, azael, as teacher Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 28
asael, azael, paired with semihazah/semhazai Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 28
astray, to lead/go/wander Stuckenbruck, 1 Enoch 91-108 (2007) 713
body, moses, of Levison, The Greek Life of Adam and Eve (2023) 265
book of noah Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 96
books, heavenly Stuckenbruck, 1 Enoch 91-108 (2007) 680, 713
books, of deeds Stuckenbruck, 1 Enoch 91-108 (2007) 94
chain of mediation Stuckenbruck, 1 Enoch 91-108 (2007) 713
cherubim Levison, The Greek Life of Adam and Eve (2023) 265
children/offspring, giants Stuckenbruck, 1 Enoch 91-108 (2007) 667
christ, and demons Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
christ, and fallen angels Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
christ, as logos Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
christ, incarnation of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
christ Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
cleanse Stuckenbruck, 1 Enoch 91-108 (2007) 94
combat myth Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 191
complaint Stuckenbruck, 1 Enoch 91-108 (2007) 387
condemnation Levison, The Greek Life of Adam and Eve (2023) 265
conflict, between mothers and infants Stuckenbruck, 1 Enoch 91-108 (2007) 387
conflict Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 191
cosmos Stuckenbruck, 1 Enoch 91-108 (2007) 237
creation Stuckenbruck, 1 Enoch 91-108 (2007) 237
cry Stuckenbruck, 1 Enoch 91-108 (2007) 311
d/demonisation Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 55
daughters Levison, The Greek Life of Adam and Eve (2023) 265
david Levison, The Greek Life of Adam and Eve (2023) 265
day, judgment, of Levison, The Greek Life of Adam and Eve (2023) 265
day, of great judgement Stuckenbruck, 1 Enoch 91-108 (2007) 311
day, of punishment/visitation Stuckenbruck, 1 Enoch 91-108 (2007) 311
day, of the destruction of iniquity/sin/wickedness Stuckenbruck, 1 Enoch 91-108 (2007) 387
deception/deceit Stuckenbruck, 1 Enoch 91-108 (2007) 142
deeds, books of Stuckenbruck, 1 Enoch 91-108 (2007) 94
deeds, wicked of humans Stuckenbruck, 1 Enoch 91-108 (2007) 142
demonic Stuckenbruck, 1 Enoch 91-108 (2007) 387
demonology, christian Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
demons, as enemies of christ Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
demons, origin of Stuckenbruck, 1 Enoch 91-108 (2007) 402
demons, worship of Stuckenbruck, 1 Enoch 91-108 (2007) 402
demons Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
divine name Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 130
divine presence Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 130
doom Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 191
dragon, the Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 191
dragon Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 191
dreams/dream visions Stuckenbruck, 1 Enoch 91-108 (2007) 94
endtime Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 102
enoch, as scribe Stuckenbruck, 1 Enoch 91-108 (2007) 713
enoch, enochic literature Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 339
enochic literary tradition, place of book of dreams in Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
eschatological Levison, The Greek Life of Adam and Eve (2023) 265
eschatology, christian Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
eschatology/eschatological, age of blessing Stuckenbruck, 1 Enoch 91-108 (2007) 94
eschatology/eschatological, events Stuckenbruck, 1 Enoch 91-108 (2007) 94, 680
eschatology/eschatological, growth of evil Stuckenbruck, 1 Enoch 91-108 (2007) 680
eschatology/eschatological, judgement Stuckenbruck, 1 Enoch 91-108 (2007) 402
eschatology/eschatological, punishment/destruction Stuckenbruck, 1 Enoch 91-108 (2007) 142
eschatology/eschatological, woes/conflict/tumult Stuckenbruck, 1 Enoch 91-108 (2007) 680
evil, supernatural etiology of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 28
fall of the watchers Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 191
fallen angels, as enemies of christ Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
fallen angels, punishment of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 28, 173
fallen angels Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 96
fertility Stuckenbruck, 1 Enoch 91-108 (2007) 94
flesh, of the giants Stuckenbruck, 1 Enoch 91-108 (2007) 667
flood/deluge, great/noahs, as punishment Stuckenbruck, 1 Enoch 91-108 (2007) 94
flood/deluge, great/noahs, destruction of Stuckenbruck, 1 Enoch 91-108 (2007) 94
flood/deluge, great/noahs, escape from, survival of Stuckenbruck, 1 Enoch 91-108 (2007) 94
flood/deluge, great/noahs, typology Stuckenbruck, 1 Enoch 91-108 (2007) 94, 680
flood/deluge, great/noahs Stuckenbruck, 1 Enoch 91-108 (2007) 94, 402, 680
flood Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 96
forgive/forgiveness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 55
genesis, and book of the watchers Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
gentiles Stuckenbruck, 1 Enoch 91-108 (2007) 311, 402
giant xi Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 68
giants, children of the angels of heaven Stuckenbruck, 1 Enoch 91-108 (2007) 667
giants, hahyah Stuckenbruck, 1 Enoch 91-108 (2007) 94
giants, ohyah Stuckenbruck, 1 Enoch 91-108 (2007) 94
giants, oppressors Stuckenbruck, 1 Enoch 91-108 (2007) 387, 402
giants, punishment of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173; Stuckenbruck, 1 Enoch 91-108 (2007) 94, 311
giants, violence of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 28
giants Stuckenbruck, 1 Enoch 91-108 (2007) 94, 311, 387, 402
god, creator Stuckenbruck, 1 Enoch 91-108 (2007) 142
god, inscrutability Stuckenbruck, 1 Enoch 91-108 (2007) 237
god, most high Stuckenbruck, 1 Enoch 91-108 (2007) 387
god, presence of Levison, The Greek Life of Adam and Eve (2023) 265
god, promise of Levison, The Greek Life of Adam and Eve (2023) 265
hannah Levison, The Greek Life of Adam and Eve (2023) 265
heal/healers/healings Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 55
heavens, windows/gates of Stuckenbruck, 1 Enoch 91-108 (2007) 311
help Stuckenbruck, 1 Enoch 91-108 (2007) 311
high priest Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 102
hope/hopelessness Stuckenbruck, 1 Enoch 91-108 (2007) 311
humanity, restoration/conversion of Stuckenbruck, 1 Enoch 91-108 (2007) 142
idolatry Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173; Stuckenbruck, 1 Enoch 91-108 (2007) 402
illness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 55
impurity, moral Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 55
impurity/uncleanness Stuckenbruck, 1 Enoch 91-108 (2007) 94, 667
impurity Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 55
instruction/teaching, by the fallen angels Stuckenbruck, 1 Enoch 91-108 (2007) 402
instruction/teaching, gentile Stuckenbruck, 1 Enoch 91-108 (2007) 402
instruction/teaching, to gabriel Stuckenbruck, 1 Enoch 91-108 (2007) 94
instruction/teaching, to michael Stuckenbruck, 1 Enoch 91-108 (2007) 94, 142
instruction/teaching, to raphael Stuckenbruck, 1 Enoch 91-108 (2007) 94
intermarriage Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
jerusalem Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 102
jesus, identity of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 55
jesus Stuckenbruck, 1 Enoch 91-108 (2007) 237
josephus Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 102
journeys/voyages, heavenly, by enoch Stuckenbruck, 1 Enoch 91-108 (2007) 237
justice, divine Stuckenbruck, 1 Enoch 91-108 (2007) 237, 680
justice, execution of Stuckenbruck, 1 Enoch 91-108 (2007) 142
justice, petitions for Stuckenbruck, 1 Enoch 91-108 (2007) 311, 387
justin martyr Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
kingdom Levison, The Greek Life of Adam and Eve (2023) 265
knowledge, revealed Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
lamech Stuckenbruck, 1 Enoch 91-108 (2007) 387, 667
literary production Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 28, 173
martyrdom Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
mercy Stuckenbruck, 1 Enoch 91-108 (2007) 311
messiah Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 102
methuselah Stuckenbruck, 1 Enoch 91-108 (2007) 667
michael, mediator (intercessor), as Levison, The Greek Life of Adam and Eve (2023) 265
michael Levison, The Greek Life of Adam and Eve (2023) 265
michaël Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 96
moses, motif of illicit angelic instruction Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 28
murder Stuckenbruck, 1 Enoch 91-108 (2007) 311
mystery Levison, The Greek Life of Adam and Eve (2023) 265
myth Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 191
nebuchadnezzar Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 102
nickelsburg, geroge w. e. Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 130
noah, birth of Stuckenbruck, 1 Enoch 91-108 (2007) 667, 680
noah, contrasted with the giants Stuckenbruck, 1 Enoch 91-108 (2007) 94
noah, escape from/survival of the flood Stuckenbruck, 1 Enoch 91-108 (2007) 94, 237, 387, 680
noah, son of lamech Stuckenbruck, 1 Enoch 91-108 (2007) 387
noah, three sons Stuckenbruck, 1 Enoch 91-108 (2007) 94, 387, 680
noah Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 96; Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173; Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 68
noahide laws Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 339
onias Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 102
oppressed ones Stuckenbruck, 1 Enoch 91-108 (2007) 311, 387
oppression Stuckenbruck, 1 Enoch 91-108 (2007) 311, 387, 402
oppressors Stuckenbruck, 1 Enoch 91-108 (2007) 311, 402
persecution Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
peter (apostle) Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 346
petitions / prayers, by levi Stuckenbruck, 1 Enoch 91-108 (2007) 142
petitions / prayers, by the archangels Stuckenbruck, 1 Enoch 91-108 (2007) 387
petitions / prayers, by the oppressed Stuckenbruck, 1 Enoch 91-108 (2007) 311, 387
philosophy, and christianity Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
polytheism Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
power/prestige, social Stuckenbruck, 1 Enoch 91-108 (2007) 311
prayers, by enoch Stuckenbruck, 1 Enoch 91-108 (2007) 667
prayers, intercessory Stuckenbruck, 1 Enoch 91-108 (2007) 667
prayers, of the righteous ones Stuckenbruck, 1 Enoch 91-108 (2007) 237, 311, 387
priest Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 102
primordial time Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 191
prophets/prophetic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 55
pseudepigrapha Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 339, 346
punishment of wrongdoers Stuckenbruck, 1 Enoch 91-108 (2007) 311
purify/cleanse Stuckenbruck, 1 Enoch 91-108 (2007) 94
purity and impurity Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 339
qumran Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 102
repentance, see also unrepentance Stuckenbruck, 1 Enoch 91-108 (2007) 311
resurrection Levison, The Greek Life of Adam and Eve (2023) 265
righteousness/piety/truth, generation of Stuckenbruck, 1 Enoch 91-108 (2007) 680
satan, fall of Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 191
satan Levison, The Greek Life of Adam and Eve (2023) 265
secret knowledge Stuckenbruck, 1 Enoch 91-108 (2007) 680
semihazah, semhazai, as leader of watchers Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 28
semihazah, semhazai Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 28
servitude/slavery Stuckenbruck, 1 Enoch 91-108 (2007) 402
sex/sexual Levison, The Greek Life of Adam and Eve (2023) 265
shame Stuckenbruck, 1 Enoch 91-108 (2007) 713
shemiḥazah Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 68
simon the magician Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 346
sins / iniquity, origin of Stuckenbruck, 1 Enoch 91-108 (2007) 402
socrates Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
spirits, evil/of evil Stuckenbruck, 1 Enoch 91-108 (2007) 402
spirits, evil Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 55
spirits, impure Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 55
spirits, unclean Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 55
strenski, ivan Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 130
subject index, of enoch Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 68
suffering of the righteous Stuckenbruck, 1 Enoch 91-108 (2007) 387, 713
sword Levison, The Greek Life of Adam and Eve (2023) 265
tablets, heavenly Stuckenbruck, 1 Enoch 91-108 (2007) 680
teacher of righteousness Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 102
temple, in heaven, in 1 enoch Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 130
temple Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 102
testament of eve Levison, The Greek Life of Adam and Eve (2023) 265
textual transmission, premodern Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 28
throne-room, of god Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 191
thrones, of god Stuckenbruck, 1 Enoch 91-108 (2007) 237
thrones, of judgement Stuckenbruck, 1 Enoch 91-108 (2007) 94
titans, and jews Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 96
titans Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 96
tradition Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 68
tree, life, of Levison, The Greek Life of Adam and Eve (2023) 265
unclean/uncleanness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 55
violence Stuckenbruck, 1 Enoch 91-108 (2007) 142
visions Stuckenbruck, 1 Enoch 91-108 (2007) 94, 237
voice Stuckenbruck, 1 Enoch 91-108 (2007) 237
watchers/rebellious angels, angels of heaven Stuckenbruck, 1 Enoch 91-108 (2007) 667
watchers/rebellious angels, impurity of Stuckenbruck, 1 Enoch 91-108 (2007) 713
watchers/rebellious angels, instructions by Stuckenbruck, 1 Enoch 91-108 (2007) 402
watchers/rebellious angels Stuckenbruck, 1 Enoch 91-108 (2007) 311, 387, 402, 667, 680, 713
watchers Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 191
watchers (angels) Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 339, 346
wickedness, guarding yourself from all Levison, The Greek Life of Adam and Eve (2023) 265
wisdom, enochic Stuckenbruck, 1 Enoch 91-108 (2007) 237
wisdom (heavenly) Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 339
woman/women, daughters of men/women of the earth Stuckenbruck, 1 Enoch 91-108 (2007) 402
woman/women, handmaid Stuckenbruck, 1 Enoch 91-108 (2007) 667
worship Stuckenbruck, 1 Enoch 91-108 (2007) 94, 402
wrath divine Stuckenbruck, 1 Enoch 91-108 (2007) 311
zeus' Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 96