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Tiresias: The Ancient Mediterranean Religions Source Database



472
Anon., 1 Enoch, 15.9


nanthe 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;


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

35 results
1. Hebrew Bible, Deuteronomy, 18.11, 28.16, 32.17 (9th cent. BCE - 3rd cent. BCE)

18.11. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ 28.16. אָרוּר אַתָּה בָּעִיר וְאָרוּר אַתָּה בַּשָּׂדֶה׃ 32.17. יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃ 18.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer." 28.16. Cursed shalt thou be in the city, and cursed shalt thou be in the field." 32.17. They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not."
2. Hebrew Bible, Genesis, 6.5 (9th cent. BCE - 3rd cent. BCE)

6.5. וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃ 6.5. And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually."
3. Hebrew Bible, Hosea, 3.1, 4.12, 4.15 (9th cent. BCE - 3rd cent. BCE)

3.1. וַיֹּאמֶר יְהוָה אֵלַי עוֹד לֵךְ אֱ‍הַב־אִשָּׁה אֲהֻבַת רֵעַ וּמְנָאָפֶת כְּאַהֲבַת יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל וְהֵם פֹּנִים אֶל־אֱלֹהִים אֲחֵרִים וְאֹהֲבֵי אֲשִׁישֵׁי עֲנָבִים׃ 4.12. עַמִּי בְּעֵצוֹ יִשְׁאָל וּמַקְלוֹ יַגִּיד לוֹ כִּי רוּחַ זְנוּנִים הִתְעָה וַיִּזְנוּ מִתַּחַת אֱלֹהֵיהֶם׃ 4.15. אִם־זֹנֶה אַתָּה יִשְׂרָאֵל אַל־יֶאְשַׁם יְהוּדָה וְאַל־תָּבֹאוּ הַגִּלְגָּל וְאַל־תַּעֲלוּ בֵּית אָוֶן וְאַל־תִּשָּׁבְעוּ חַי־יְהוָה׃ 3.1. And the LORD said unto me: ‘Go yet, love a woman beloved of her friend and an adulteress, even as the LORD loveth the children of Israel, though they turn unto other gods, and love cakes of raisins." 4.12. My people ask counsel at their stock, And their staff declareth unto them; For the spirit of harlotry hath caused them to err, And they have gone astray from under their God." 4.15. Though thou, Israel, play the harlot, Yet let not Judah become guilty; And come not ye unto Gilgal, Neither go ye up to Beth-aven, Nor swear: ‘As the LORD liveth.’"
4. Hebrew Bible, Leviticus, 16.8, 16.21-16.22, 19.31, 20.27 (9th cent. BCE - 3rd cent. BCE)

16.8. וְנָתַן אַהֲרֹן עַל־שְׁנֵי הַשְּׂעִירִם גּוֹרָלוֹת גּוֹרָל אֶחָד לַיהוָה וְגוֹרָל אֶחָד לַעֲזָאזֵל׃ 16.21. וְסָמַךְ אַהֲרֹן אֶת־שְׁתֵּי ידו [יָדָיו] עַל רֹאשׁ הַשָּׂעִיר הַחַי וְהִתְוַדָּה עָלָיו אֶת־כָּל־עֲוֺנֹת בְּנֵי יִשְׂרָאֵל וְאֶת־כָּל־פִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְנָתַן אֹתָם עַל־רֹאשׁ הַשָּׂעִיר וְשִׁלַּח בְּיַד־אִישׁ עִתִּי הַמִּדְבָּרָה׃ 16.22. וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת־כָּל־עֲוֺנֹתָם אֶל־אֶרֶץ גְּזֵרָה וְשִׁלַּח אֶת־הַשָּׂעִיר בַּמִּדְבָּר׃ 19.31. אַל־תִּפְנוּ אֶל־הָאֹבֹת וְאֶל־הַיִּדְּעֹנִים אַל־תְּבַקְשׁוּ לְטָמְאָה בָהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 20.27. וְאִישׁ אוֹ־אִשָּׁה כִּי־יִהְיֶה בָהֶם אוֹב אוֹ יִדְּעֹנִי מוֹת יוּמָתוּ בָּאֶבֶן יִרְגְּמוּ אֹתָם דְּמֵיהֶם בָּם׃ 16.8. And Aaron shall cast lots upon the two goats: one lot for the LORD, and the other lot for Azazel." 16.21. And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness." 16.22. And the goat shall bear upon him all their iniquities unto a land which is cut off; and he shall let go the goat in the wilderness." 19.31. Turn ye not unto the ghosts, nor unto familiar spirits; seek them not out, to be defiled by them: I am the LORD your God." 20.27. A man also or a woman that divineth by a ghost or a familiar spirit, shall surely be put to death; they shall stone them with stones; their blood shall be upon them."
5. Hebrew Bible, Malachi, 3.5 (9th cent. BCE - 3rd cent. BCE)

3.5. וְקָרַבְתִּי אֲלֵיכֶם לַמִּשְׁפָּט וְהָיִיתִי עֵד מְמַהֵר בַּמְכַשְּׁפִים וּבַמְנָאֲפִים וּבַנִּשְׁבָּעִים לַשָּׁקֶר וּבְעֹשְׁקֵי שְׂכַר־שָׂכִיר אַלְמָנָה וְיָתוֹם וּמַטֵּי־גֵר וְלֹא יְרֵאוּנִי אָמַר יְהוָה צְבָאוֹת׃ 3.5. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers; and against those that oppress the hireling in his wages, The widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, Saith the LORD of hosts."
6. Hebrew Bible, Proverbs, 11.16, 28.16 (9th cent. BCE - 3rd cent. BCE)

11.16. אֵשֶׁת־חֵן תִּתְמֹךְ כָּבוֹד וְעָרִיצִים יִתְמְכוּ־עֹשֶׁר׃ 28.16. נָגִיד חֲסַר תְּבוּנוֹת וְרַב מַעֲשַׁקּוֹת שנאי [שֹׂנֵא] בֶצַע יַאֲרִיךְ יָמִים׃ 11.16. A gracious woman obtaineth honour; And strong men obtain riches." 28.16. The prince that lacketh understanding is also a great oppressor; But he that hateth covetousness shall prolong his days."
7. Hebrew Bible, Psalms, 17.14, 95.5, 105.37 (9th cent. BCE - 3rd cent. BCE)

17.14. מִמְתִים יָדְךָ יְהוָה מִמְתִים מֵחֶלֶד חֶלְקָם בַּחַיִּים וצפינך [וּצְפוּנְךָ] תְּמַלֵּא בִטְנָם יִשְׂבְּעוּ בָנִים וְהִנִּיחוּ יִתְרָם לְעוֹלְלֵיהֶם׃ 95.5. אֲשֶׁר־לוֹ הַיָּם וְהוּא עָשָׂהוּ וְיַבֶּשֶׁת יָדָיו יָצָרוּ׃ 105.37. וַיּוֹצִיאֵם בְּכֶסֶף וְזָהָב וְאֵין בִּשְׁבָטָיו כּוֹשֵׁל׃ 17.14. From men, by Thy hand, O LORD, From men of the world, whose portion is in this life, And whose belly Thou fillest with Thy treasure; Who have children in plenty, And leave their abundance to their babes." 95.5. The sea is His, and He made it; And His hands formed the dry land." 105.37. And He brought them forth with silver and gold; And there was none that stumbled among His tribes."
8. Hebrew Bible, Habakkuk, 2.6 (8th cent. BCE - 6th cent. BCE)

2.6. הֲלוֹא־אֵלֶּה כֻלָּם עָלָיו מָשָׁל יִשָּׂאוּ וּמְלִיצָה חִידוֹת לוֹ וְיֹאמַר הוֹי הַמַּרְבֶּה לֹּא־לוֹ עַד־מָתַי וּמַכְבִּיד עָלָיו עַבְטִיט׃ 2.6. Shall not all these take up a parable against him, And a taunting riddle against him, And say: ‘Woe to him that increaseth that which is not his! How long? and that ladeth himself with many pledges! ’"
9. Hebrew Bible, Isaiah, 3.12, 10.2, 24.17, 65.11 (8th cent. BCE - 5th cent. BCE)

3.12. עַמִּי נֹגְשָׂיו מְעוֹלֵל וְנָשִׁים מָשְׁלוּ בוֹ עַמִּי מְאַשְּׁרֶיךָ מַתְעִים וְדֶרֶךְ אֹרְחֹתֶיךָ בִּלֵּעוּ׃ 10.2. לְהַטּוֹת מִדִּין דַּלִּים וְלִגְזֹל מִשְׁפַּט עֲנִיֵּי עַמִּי לִהְיוֹת אַלְמָנוֹת שְׁלָלָם וְאֶת־יְתוֹמִים יָבֹזּוּ׃ 10.2. וְהָיָה בַּיּוֹם הַהוּא לֹא־יוֹסִיף עוֹד שְׁאָר יִשְׂרָאֵל וּפְלֵיטַת בֵּית־יַעֲקֹב לְהִשָּׁעֵן עַל־מַכֵּהוּ וְנִשְׁעַן עַל־יְהוָה קְדוֹשׁ יִשְׂרָאֵל בֶּאֱמֶת׃ 24.17. פַּחַד וָפַחַת וָפָח עָלֶיךָ יוֹשֵׁב הָאָרֶץ׃ 65.11. וְאַתֶּם עֹזְבֵי יְהוָה הַשְּׁכֵחִים אֶת־הַר קָדְשִׁי הַעֹרְכִים לַגַּד שֻׁלְחָן וְהַמְמַלְאִים לַמְנִי מִמְסָךְ׃ 3.12. As for My people, a babe is their master, And women rule over them. O My people, they that lead thee cause thee to err, And destroy the way of thy paths." 10.2. To turn aside the needy from judgment, And to take away the right of the poor of My people, That widows may be their spoil, And that they may make the fatherless their prey!" 24.17. Terror, and the pit, and the trap, are upon thee, O inhabitant of the earth." 65.11. But ye that forsake the LORD, That forget My holy mountain, That prepare a table for Fortune, And that offer mingled wine in full measure unto Destiny,"
10. Hebrew Bible, Jeremiah, 3.8-3.9, 5.27, 13.22, 13.27, 17.11 (8th cent. BCE - 5th cent. BCE)

3.8. וָאֵרֶא כִּי עַל־כָּל־אֹדוֹת אֲשֶׁר נִאֲפָה מְשֻׁבָה יִשְׂרָאֵל שִׁלַּחְתִּיהָ וָאֶתֵּן אֶת־סֵפֶר כְּרִיתֻתֶיהָ אֵלֶיהָ וְלֹא יָרְאָה בֹּגֵדָה יְהוּדָה אֲחוֹתָהּ וַתֵּלֶךְ וַתִּזֶן גַּם־הִיא׃ 3.9. וְהָיָה מִקֹּל זְנוּתָהּ וַתֶּחֱנַף אֶת־הָאָרֶץ וַתִּנְאַף אֶת־הָאֶבֶן וְאֶת־הָעֵץ׃ 5.27. כִּכְלוּב מָלֵא עוֹף כֵּן בָּתֵּיהֶם מְלֵאִים מִרְמָה עַל־כֵּן גָּדְלוּ וַיַּעֲשִׁירוּ׃ 13.22. וְכִי תֹאמְרִי בִּלְבָבֵךְ מַדּוּעַ קְרָאֻנִי אֵלֶּה בְּרֹב עֲוֺנֵךְ נִגְלוּ שׁוּלַיִךְ נֶחְמְסוּ עֲקֵבָיִךְ׃ 13.27. נִאֻפַיִךְ וּמִצְהֲלוֹתַיִךְ זִמַּת זְנוּתֵךְ עַל־גְּבָעוֹת בַּשָּׂדֶה רָאִיתִי שִׁקּוּצָיִךְ אוֹי לָךְ יְרוּשָׁלִַם לֹא תִטְהֲרִי אַחֲרֵי מָתַי עֹד׃ 17.11. קֹרֵא דָגַר וְלֹא יָלָד עֹשֶׂה עֹשֶׁר וְלֹא בְמִשְׁפָּט בַּחֲצִי ימו [יָמָיו] יַעַזְבֶנּוּ וּבְאַחֲרִיתוֹ יִהְיֶה נָבָל׃ 3.8. And I saw, when, forasmuch as backsliding Israel had committed adultery, I had put her away and given her a bill of divorcement, that yet treacherous Judah her sister feared not; but she also went and played the harlot;" 3.9. and it came to pass through the lightness of her harlotry, that the land was polluted, and she committed adultery with stones and with stocks;" 5.27. As a cage is full of birds, So are their houses full of deceit; Therefore they are become great, and waxen rich;" 13.22. And if thou say in thy heart: ‘Wherefore are these things befallen me?’— For the greatness of thine iniquity are thy skirts uncovered, And thy heels suffer violence." 13.27. Thine adulteries, and thy neighings, the lewdness of thy harlotry, On the hills in the field have I seen thy detestable acts. Woe unto thee, O Jerusalem! thou wilt not be made clean! When shall it ever be?" 17.11. As the partridge that broodeth over young which she hath not brought forth, So is he that getteth riches, and not by right; In the midst of his days he shall leave them, And at his end he shall be a fool."
11. Hebrew Bible, Ezekiel, 16.32, 23.37 (6th cent. BCE - 5th cent. BCE)

16.32. הָאִשָּׁה הַמְּנָאָפֶת תַּחַת אִישָׁהּ תִּקַּח אֶת־זָרִים׃ 23.37. כִּי נִאֵפוּ וְדָם בִּידֵיהֶן וְאֶת־גִּלּוּלֵיהֶן נִאֵפוּ וְגַם אֶת־בְּנֵיהֶן אֲשֶׁר יָלְדוּ־לִי הֶעֱבִירוּ לָהֶם לְאָכְלָה׃ 16.32. Thou wife that committest adultery, that takest strangers instead of thy husband—" 23.37. For they have committed adultery, and blood is in their hands, and with their idols have they committed adultery; and their sons, whom they bore unto Me, they have also set apart unto them to be devoured."
12. Anon., 1 Enoch, 7.3, 7.4, 7.5, 8.1, 8.3, 9.1, 9.3, 9.9, 10.7, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 11.1, 11.2, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 13.1, 13.2, 13.3, 13.4, 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, 15, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.10, 15.11, 15.12, 16, 16.1, 16.2, 16.3, 17, 18, 19, 19.1, 20, 21, 22, 22.1, 22.2, 22.3, 22.4, 22.5, 22.6, 22.7, 22.8, 22.9, 22.10, 22.11, 22.12, 22.13, 22.14, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 38.4, 39.1, 39.4, 39.5, 41.2, 43.4, 47.2, 48.1, 48.7, 48.9, 50.1, 51.2, 54.5, 55.4, 60.4, 60.6, 60.7, 60.8, 60.9, 60.10, 60.11, 60.12, 60.13, 60.14, 60.15, 60.16, 60.17, 60.18, 60.19, 61.8, 61.10, 61.12, 62.7, 69.13, 71.4, 71.9, 81.5, 86.1, 86.2, 86.3, 86.4, 93.2, 93.6, 94.6-95.2, 95.4, 95.5, 95.6, 95.7, 97.3, 97.5, 97.8, 97.9, 97.10, 98.3, 99.10, 99.11, 99.12, 99.13, 99.14, 99.15, 99.16, 100.5, 102.5, 102.9, 103.2, 103.4, 103.5, 103.6, 103.7, 103.8, 103.10, 103.11, 103.12, 103.13, 103.14, 103.15, 104.2, 104.4, 104.6, 106.9, 108.3 (3rd cent. BCE - 2nd cent. BCE)

13. Anon., Jubilees, 1.11, 4.15, 4.27-4.28, 4.33, 7.20-7.39, 8.2-8.3, 10.1, 10.3, 10.7-10.14, 11.4-11.5, 22.16-22.19, 23.30-23.31 (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. 4.27. And he was moreover with the angels of God these six jubilees of years, and they showed him everything which is on earth and in the heavens, the rule of the sun, and he wrote down everything. 4.28. And he testified to the Watchers, who had sinned with the daughters of men; 4.33. And he burnt the incense of the sanctuary, (even) sweet spices, acceptable before the Lord on the Mount. 7.20. And behold these three cities are near Mount Lûbâr; Sêdêqêtêlĕbâb fronting the mountain on its east; and Na’êlâtamâ’ûk on the south; ’Adatanêsês towards the west. 7.21. And these are the sons of Shem: Elam, and Asshur, and Arpachshad--this (son) was born two years after the flood--and Lud, and Aram. 7.22. The sons of Japheth: Gomer and Magog and Madai and Javan, Tubal and Meshech and Tiras: these are the sons of Noah. 7.23. And in the twenty-eighth jubilee Noah began to enjoin upon his sons' sons the ordices and commandments, and all the judgments that he knew 7.24. and he exhorted his sons to observe righteousness, and to cover the shame of their flesh, and to bless their Creator, and honour father and mother, and love their neighbour, and guard their souls from fornication and uncleanness and all iniquity. 7.25. For owing to these three things came the flood upon the earth, namely 7.26. owing to the fornication wherein the Watchers against the law of their ordices went a whoring after the daughters of men, and took themselves wives of all which they chose: and they made the beginning of uncleanness. 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. 7.28. And every one sold himself to work iniquity and to shed much blood, and the earth was filled with iniquity. 7.29. And after this they sinned against the beasts and birds, and all that moveth and walketh on the earth: and much blood was shed on the earth 7.30. and every imagination and desire of men imagined vanity and evil continually. 7.31. And the Lord destroyed everything from off the face of the earth; because of the wickedness of their deeds, and because of the blood which they had shed in the midst of the earth He destroyed everything. 7.32. And we were left, I and you, my sons, and everything that entered with us into the ark 7.33. and behold I see your works before me that ye do not walk in righteousness; for in the path of destruction ye have begun to walk 7.34. and ye are parting one from another, and are envious one of another, and (so it cometh) that ye are not in harmony, my sons, each with his brother. 7.35. For I see, and behold the demons have begun (their) seductions against you and against your children 7.36. and now I fear on your behalf, that after my death ye will shed the blood of men upon the earth, and that ye, too, will be destroyed from the face of the earth. 7.37. For whoso sheddeth man's blood, and whoso eateth the blood of any flesh, will all be destroyed from the earth. 7.38. And there will not be left any man that eateth blood. Or that sheddeth the blood of man on the earth, Nor will there be left to him any seed or descendants living under heaven; 7.39. For into Sheol will they go, And into the place of condemnation will they descend. 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. 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. 10.3. 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; 10.7. 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 22.16. May nations serve thee, And all the nations bow themselves before thy seed. 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. 22.18. May the Most High God give thee all the blessings Wherewith he hath blessed me And wherewith He blessed Noah and Adam; May they rest on the sacred head of thy seed from generation to generation for ever. 22.19. And may He cleanse thee from all unrighteousness and impurity, That thou mayest be forgiven all (thy) transgressions; (and) thy sins of ignorance. 23.30. and they will all perish together, beasts and cattle and birds, and all the fish of the sea, on account of the children of men. 23.31. And they will strive one with another, the young with the old, and the old with the young, the poor with the rich, and the lowly with the great, and the beggar with the prince
14. Anon., Testament of Reuben, 5 (2nd cent. BCE - 2nd cent. CE)

15. Dead Sea Scrolls, Damascus Covenant, 4.11-4.12, 4.14-4.18, 6.16-6.17, 8.4-8.8 (2nd cent. BCE - 1st cent. CE)

16. Dead Sea Scrolls, Pesher On Habakkuk, 8.11-8.12, 9.4-9.7 (2nd cent. BCE - 1st cent. CE)

17. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.11-4.12, 4.14-4.18, 6.16-6.17, 8.4-8.8 (2nd cent. BCE - 1st cent. CE)

18. Dead Sea Scrolls, Community Rule, 4.9-4.11, 10.19, 11.2 (2nd cent. BCE - 1st cent. CE)

19. Septuagint, 2 Maccabees, 3.10 (2nd cent. BCE - 2nd cent. BCE)

3.10. The high priest explained that there were some deposits belonging to widows and orphans,'
20. Septuagint, Ecclesiasticus (Siracides), 34.21-34.27 (2nd cent. BCE - 2nd cent. BCE)

34.21. The bread of the needy is the life of the poor;whoever deprives them of it is a man of blood. 34.22. To take away a neighbors living is to murder him;to deprive an employee of his wages is to shed blood. 34.23. When one builds and another tears down,what do they gain but toil? 34.24. When one prays and another curses,to whose voice will the Lord listen? 34.25. If a man washes after touching a dead body,and touches it again,what has he gained by his washing? 34.26. So if a man fasts for his sins,and goes again and does the same things,who will listen to his prayer?And what has he gained by humbling himself?
21. Anon., Sibylline Oracles, 2.56 (1st cent. BCE - 5th cent. CE)

2.56. of the prize give, and to all men allot
22. New Testament, 1 Timothy, 4.1 (1st cent. CE - 1st cent. CE)

4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons
23. 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;
24. New Testament, Apocalypse, 2.9, 18.3 (1st cent. CE - 1st cent. CE)

2.9. I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. 18.3. For all the nations have drunk of the wine of the wrath of her sexual immorality, the kings of the earth committed sexual immorality with her, and the merchants of the earth grew rich from the abundance of her luxury.
25. New Testament, James, 2.6 (1st cent. CE - 1st cent. CE)

2.6. But you have dishonored the poor man. Don't the rich oppress you, and personally drag you before the courts?
26. New Testament, Luke, 3.14 (1st cent. CE - 1st cent. CE)

3.14. Soldiers also asked him, saying, "What about us? What must we do?"He said to them, "Extort from no one by violence, neither accuse anyone wrongfully. Be content with your wages.
27. Pliny The Elder, Natural History, 35.15 (1st cent. CE - 1st cent. CE)

28. Aristides of Athens, Apology, 13.1 (2nd cent. CE - 2nd cent. CE)

29. Irenaeus, Refutation of All Heresies, 1.13.1-1.13.2, 1.13.6, 1.14.3, 1.15.4, 1.15.6, 3.16.8 (2nd cent. CE - 3rd cent. CE)

30. 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.
31. 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.
32. 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.
33. Diogenes Laertius, Lives of The Philosophers, 7.28 (3rd cent. CE - 3rd cent. CE)

7.28. And in very truth in this species of virtue and in dignity he surpassed all mankind, ay, and in happiness; for he was ninety-eight when he died and had enjoyed good health without an ailment to the last. Persaeus, however, in his ethical lectures makes him die at the age of seventy-two, having come to Athens at the age of twenty-two. But Apollonius says that he presided over the school for fifty-eight years. The manner of his death was as follows. As he was leaving the school he tripped and fell, breaking a toe. Striking the ground with his fist, he quoted the line from the Niobe:I come, I come, why dost thou call for me?and died on the spot through holding his breath.
34. Origen, Against Celsus, 6.43 (3rd cent. CE - 3rd cent. CE)

6.43. Mark now, whether he who charges us with having committed errors of the most impious kind, and with having wandered away from the (true meaning) of the divine enigmas, is not himself clearly in error, from not observing that in the writings of Moses, which are much older not merely than Heraclitus and Pherecydes, but even than Homer, mention is made of this wicked one, and of his having fallen from heaven. For the serpent - from whom the Ophioneus spoken of by Pherecydes is derived - having become the cause of man's expulsion from the divine Paradise, obscurely shadows forth something similar, having deceived the woman by a promise of divinity and of greater blessings; and her example is said to have been followed also by the man. And, further, who else could the destroying angel mentioned in the Exodus of Moses be, than he who was the author of destruction to them that obeyed him, and did not withstand his wicked deeds, nor struggle against them? Moreover (the goat), which in the book of Leviticus is sent away (into the wilderness), and which in the Hebrew language is named Azazel, was none other than this; and it was necessary to send it away into the desert, and to treat it as an expiatory sacrifice, because on it the lot fell. For all who belong to the worse part, on account of their wickedness, being opposed to those who are God's heritage, are deserted by God. Nay, with respect to the sons of Belial in the book of Judges, whose sons are they said to be, save his, on account of their wickedness? And besides all these instances, in the book of Job, which is older even than Moses himself, the devil is distinctly described as presenting himself before God, and asking for power against Job, that he might involve him in trials of the most painful kind; the first of which consisted in the loss of all his goods and of his children, and the second in afflicting the whole body of Job with the so-called disease of elephantiasis. I pass by what might be quoted from the Gospels regarding the devil who tempted the Saviour, that I may not appear to quote in reply to Celsus from more recent writings on this question. In the last (chapter) also of Job, in which the Lord utters to Job amid tempest and clouds what is recorded in the book which bears his name, there are not a few things referring to the serpent. I have not yet mentioned the passages in Ezekiel, where he speaks, as it were, of Pharaoh, or Nebuchadnezzar, or the prince of Tyre; or those in Isaiah, where lament is made for the king of Babylon, from which not a little might be learned concerning evil, as to the nature of its origin and generation, and as to how it derived its existence from some who had lost their wings, and who had followed him who was the first to lose his own.
35. Anon., Epistle To Diognetus, 2.2-2.7



Subjects of this text:

subject book bibliographic info
accusing, heavenly Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 45
afterlife, eschatological punishment Stuckenbruck, 1 Enoch 91-108 (2007) 497
afterlife, resurrection Stuckenbruck, 1 Enoch 91-108 (2007) 497
afterlife, reward Stuckenbruck, 1 Enoch 91-108 (2007) 497
age/era, present Stuckenbruck, 1 Enoch 91-108 (2007) 314
angelic sin, as epistemological transgression Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 45, 46, 47, 92, 173
angelic sin, as intermarriage Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 92
angelic sin, as sexual transgression Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 45, 92
angelic sin, as transgression of proper roles Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 45
angelic sin Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 45, 47
angelification Stuckenbruck, 1 Enoch 91-108 (2007) 314, 497
angels, at mt. sinai Stuckenbruck, 1 Enoch 91-108 (2007) 314
angels, fallen Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 45, 47
angels, holy ones Stuckenbruck, 1 Enoch 91-108 (2007) 314
angels, mediators of revelation Stuckenbruck, 1 Enoch 91-108 (2007) 314
angels, offspring of Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 45, 47
antichrist, heresiological theme Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 112, 113
apocalyptic literature, and book of daniel Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 92, 173
apocalyptic literature, history of scholarship on Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 92, 173
apology, apologetics, christian Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
apotropaic, prayers Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 41
asael, azael, and human sin Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 47
asael, azael, as teacher Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 45
astronomical book Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 47
blessing, future Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 47
blessing Stuckenbruck, 1 Enoch 91-108 (2007) 497
book of the watchers, polysemy of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 45, 46
books, of the holy ones Stuckenbruck, 1 Enoch 91-108 (2007) 314
cainan Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 92
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
civilization, as decline Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 92
clement of rome, and heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 112, 113
d/demonisation Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 41
dead sea scrolls Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 41
death, of the righteous Stuckenbruck, 1 Enoch 91-108 (2007) 314
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, as spirits of giants Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 46
demons Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
ebionites, the elder Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 112, 113
enoch, as prophet Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 46
enoch, as rebuking fallen angels Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 45
enoch, elevation of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 46, 47
enoch, otherworldly journeys of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 46
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) 92, 173
enochic traditions Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 41
eschatology, christian Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
exorcisms/exorcise/exorcists/exorcistic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 41
fall of the watchers Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 45
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, as paradigms of punished wicked Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 47
fallen angels, punishment of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 45, 173
flesh, human Stuckenbruck, 1 Enoch 91-108 (2007) 497
flesh, of the giants Stuckenbruck, 1 Enoch 91-108 (2007) 497
flood, causes of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 92
fornication Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 47
genesis, and book of the watchers Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 92, 173
giants, and demons Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 46
giants, as hybrid Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 46
giants, hybrids Stuckenbruck, 1 Enoch 91-108 (2007) 497
giants, punishment of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
giants, violence of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 45
heavenly ascent Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 47
hellenistic, of antediluvian age Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 92
humans Stuckenbruck, 1 Enoch 91-108 (2007) 314
idolatry Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
illness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 41
impurity, geneological Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 92
impurity Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 41
incantations Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 41
intermarriage Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 92, 173
irenaeus, sources Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 112, 113
jesus, as healer/exorcist Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 41
jesus, historical Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 41
jesus, work/acts/miracles of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 41
jewish succession, orthodox borrowings from jewish heresiology Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 112, 113
justice, divine Stuckenbruck, 1 Enoch 91-108 (2007) 497
justin martyr Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
knowledge, human and divine Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 46
knowledge, revealed Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 45, 46, 47, 92, 173
knowledge, secret Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 46
labour Stuckenbruck, 1 Enoch 91-108 (2007) 314
life / afterlife, earthly Stuckenbruck, 1 Enoch 91-108 (2007) 497
life / afterlife Stuckenbruck, 1 Enoch 91-108 (2007) 497
literary production Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 45, 46, 47, 92, 173
magic, as angelic teaching Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 92
mark the magician Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 112, 113
martyrdom Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
mastema Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 103
medicines/medical Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 41
moses, epistemological ramifications of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 46
moses, etiological use of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 47
moses, motif of illicit angelic instruction Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 47, 92
noah Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 92, 173
oppression Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 47
oppressors Stuckenbruck, 1 Enoch 91-108 (2007) 314
paganism, heresy assimilated to Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 113
persecution Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
petitions / prayers, by the oppressed Stuckenbruck, 1 Enoch 91-108 (2007) 314
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
prayers, of the righteous ones Stuckenbruck, 1 Enoch 91-108 (2007) 314
progeny Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 47
prophets, prophecy Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 46
punishment of wrongdoers Stuckenbruck, 1 Enoch 91-108 (2007) 497
pure/purity Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 41
rome/roman Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 41
satan, and heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 112, 113
satan, mastema Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 103
satan Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 103
secrets, of heaven Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 47
sexual immorality Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 47
sheol Stuckenbruck, 1 Enoch 91-108 (2007) 497
simon of samaria Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 112, 113
socrates Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
spirits, demonic/giants Stuckenbruck, 1 Enoch 91-108 (2007) 497
spirits, evil Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 41
suffering of the righteous Stuckenbruck, 1 Enoch 91-108 (2007) 497
supernatural etiology of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 47
synoptic gospels/traditions/accounts Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 41
teaching, false Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 47
textual transmission, premodern Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 45, 46, 47, 92
tours of heaven and earth Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 46
tradition, deuteronomistic Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 45
violence Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 47
watchers Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 45, 47
wealth/prosperity' Stuckenbruck, 1 Enoch 91-108 (2007) 497
wealth Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 47
wisdom, enochs Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 47
wisdom, heavenly Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 47
δίδαγμα Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 112, 113
πανουργία Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 112, 113
παίγνιον Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 113
πλάνη Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 112, 113
τερατοσκόπος Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 112, 113