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Tiresias: The Ancient Mediterranean Religions Source Database



472
Anon., 1 Enoch, 5.5


nanTherefore shall ye execrate your days, And the years of your life shall perish, And the years of your destruction shall be multiplied in eternal execration, And ye shall find no mercy.


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

34 results
1. Hebrew Bible, Deuteronomy, 18.10-18.12, 33.2 (9th cent. BCE - 3rd cent. BCE)

18.11. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ 18.12. כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃ 33.2. וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת [אֵשׁ] [דָּת] לָמוֹ׃ 33.2. וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד׃ 18.10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer," 18.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer." 18.12. For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee." 33.2. And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them."
2. Hebrew Bible, Esther, 9.1 (9th cent. BCE - 3rd cent. BCE)

9.1. וּבִשְׁנֵים עָשָׂר חֹדֶשׁ הוּא־חֹדֶשׁ אֲדָר בִּשְׁלוֹשָׁה עָשָׂר יוֹם בּוֹ אֲשֶׁר הִגִּיעַ דְּבַר־הַמֶּלֶךְ וְדָתוֹ לְהֵעָשׂוֹת בַּיּוֹם אֲשֶׁר שִׂבְּרוּ אֹיְבֵי הַיְּהוּדִים לִשְׁלוֹט בָּהֶם וְנַהֲפוֹךְ הוּא אֲשֶׁר יִשְׁלְטוּ הַיְּהוּדִים הֵמָּה בְּשֹׂנְאֵיהֶם׃ 9.1. עֲשֶׂרֶת בְּנֵי הָמָן בֶּן־הַמְּדָתָא צֹרֵר הַיְּהוּדִים הָרָגוּ וּבַבִּזָּה לֹא שָׁלְחוּ אֶת־יָדָם׃ 9.1. Now in the twelfth month, which is the month Adar, on the thirteenth day of the same, when the king’s commandment and his decree drew near to be put in execution, in the day that the enemies of the Jews hoped to have rule over them; whereas it was turned to the contrary, that the Jews had rule over them that hated them;"
3. Hebrew Bible, Exodus, 32.13 (9th cent. BCE - 3rd cent. BCE)

32.13. זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת־זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכָל־הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם׃ 32.13. Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self, and saidst unto them: I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.’"
4. Hebrew Bible, Genesis, 1.27, 2.8, 6.4 (9th cent. BCE - 3rd cent. BCE)

1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 2.8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 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׃ 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 2.8. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed." 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."
5. Hebrew Bible, Leviticus, 25.46 (9th cent. BCE - 3rd cent. BCE)

25.46. וְהִתְנַחֲלְתֶּם אֹתָם לִבְנֵיכֶם אַחֲרֵיכֶם לָרֶשֶׁת אֲחֻזָּה לְעֹלָם בָּהֶם תַּעֲבֹדוּ וּבְאַחֵיכֶם בְּנֵי־יִשְׂרָאֵל אִישׁ בְּאָחִיו לֹא־תִרְדֶּה בוֹ בְּפָרֶךְ׃ 25.46. And ye may make them an inheritance for your children after you, to hold for a possession: of them may ye take your bondmen for ever; but over your brethren the children of Israel ye shall not rule, one over another, with rigour."
6. Hebrew Bible, Numbers, 36.3-36.4, 36.7-36.8 (9th cent. BCE - 3rd cent. BCE)

36.3. וְהָיוּ לְאֶחָד מִבְּנֵי שִׁבְטֵי בְנֵי־יִשְׂרָאֵל לְנָשִׁים וְנִגְרְעָה נַחֲלָתָן מִנַּחֲלַת אֲבֹתֵינוּ וְנוֹסַף עַל נַחֲלַת הַמַּטֶּה אֲשֶׁר תִּהְיֶינָה לָהֶם וּמִגֹּרַל נַחֲלָתֵנוּ יִגָּרֵעַ׃ 36.4. וְאִם־יִהְיֶה הַיֹּבֵל לִבְנֵי יִשְׂרָאֵל וְנוֹסְפָה נַחֲלָתָן עַל נַחֲלַת הַמַּטֶּה אֲשֶׁר תִּהְיֶינָה לָהֶם וּמִנַּחֲלַת מַטֵּה אֲבֹתֵינוּ יִגָּרַע נַחֲלָתָן׃ 36.7. וְלֹא־תִסֹּב נַחֲלָה לִבְנֵי יִשְׂרָאֵל מִמַּטֶּה אֶל־מַטֶּה כִּי אִישׁ בְּנַחֲלַת מַטֵּה אֲבֹתָיו יִדְבְּקוּ בְּנֵי יִשְׂרָאֵל׃ 36.8. וְכָל־בַּת יֹרֶשֶׁת נַחֲלָה מִמַּטּוֹת בְּנֵי יִשְׂרָאֵל לְאֶחָד מִמִּשְׁפַּחַת מַטֵּה אָבִיהָ תִּהְיֶה לְאִשָּׁה לְמַעַן יִירְשׁוּ בְּנֵי יִשְׂרָאֵל אִישׁ נַחֲלַת אֲבֹתָיו׃ 36.3. And if they be married to any of the sons of the other tribes of the children of Israel, then will their inheritance be taken away from the inheritance of our fathers, and will be added to the inheritance of the tribe whereunto they shall belong; so will it be taken away from the lot of our inheritance." 36.4. And when the jubilee of the children of Israel shall be, then will their inheritance be added unto the inheritance of the tribe whereunto they shall belong; so will their inheritance be taken away from the inheritance of the tribe of our fathers.’" 36.7. So shall no inheritance of the children of Israel remove from tribe to tribe; for the children of Israel shall cleave every one to the inheritance of the tribe of his fathers." 36.8. And every daughter, that possesseth an inheritance in any tribe of the children of Israel, shall be wife unto one of the family of the tribe of her father, that the children of Israel may possess every man the inheritance of his fathers."
7. Hebrew Bible, Psalms, 34.12, 106.23, 106.30, 107.23-107.30, 118.22, 119.63 (9th cent. BCE - 3rd cent. BCE)

34.12. לְכוּ־בָנִים שִׁמְעוּ־לִי יִרְאַת יְהוָה אֲלַמֶּדְכֶם׃ 106.23. וַיֹּאמֶר לְהַשְׁמִידָם לוּלֵי מֹשֶׁה בְחִירוֹ עָמַד בַּפֶּרֶץ לְפָנָיו לְהָשִׁיב חֲמָתוֹ מֵהַשְׁחִית׃ 107.23. יוֹרְדֵי הַיָּם בָּאֳנִיּוֹת עֹשֵׂי מְלָאכָה בְּמַיִם רַבִּים׃ 107.24. הֵמָּה רָאוּ מַעֲשֵׂי יְהוָה וְנִפְלְאוֹתָיו בִּמְצוּלָה׃ 107.25. וַיֹּאמֶר וַיַּעֲמֵד רוּחַ סְעָרָה וַתְּרוֹמֵם גַּלָּיו׃ 107.26. יַעֲלוּ שָׁמַיִם יֵרְדוּ תְהוֹמוֹת נַפְשָׁם בְּרָעָה תִתְמוֹגָג׃ 107.27. יָחוֹגּוּ וְיָנוּעוּ כַּשִּׁכּוֹר וְכָל־חָכְמָתָם תִּתְבַּלָּע׃ 107.28. וַיִּצְעֲקוּ אֶל־יְהוָה בַּצַּר לָהֶם וּמִמְּצוּקֹתֵיהֶם יוֹצִיאֵם׃ 107.29. יָקֵם סְעָרָה לִדְמָמָה וַיֶּחֱשׁוּ גַּלֵּיהֶם׃ 118.22. אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה׃ 119.63. חָבֵר אָנִי לְכָל־אֲשֶׁר יְרֵאוּךָ וּלְשֹׁמְרֵי פִּקּוּדֶיךָ׃ 34.12. Come, ye children, hearken unto me; I will teach you the fear of the LORD." 106.23. Therefore He said that He would destroy them, Had not Moses His chosen stood before Him in the breach, To turn back His wrath, lest He should destroy them." 106.30. Then stood up Phinehas, and wrought judgment, And so the plague was stayed." 107.23. They that go down to the sea in ships, That do business in great waters—" 107.24. These saw the works of the LORD, And His wonders in the deep;" 107.25. For He commanded, and raised the stormy wind, Which lifted up the waves thereof;" 107.26. They mounted up to the heaven, they went down to the deeps; Their soul melted away because of trouble;" 107.27. They reeled to and fro, and staggered like a drunken man, And all their wisdom was swallowed up—" 107.28. They cried unto the LORD in their trouble, And He brought them out of their distresses." 107.29. He made the storm a calm, So that the waves thereof were still." 107.30. Then were they glad because they were quiet, And He led them unto their desired haven." 118.22. The stone which the builders rejected Is become the chief corner-stone." 119.63. I am a companion of all them that fear Thee, and of them that observe Thy precepts."
8. Hebrew Bible, 1 Kings, 21.3-21.4 (8th cent. BCE - 5th cent. BCE)

21.3. וַיֹּאמֶר נָבוֹת אֶל־אַחְאָב חָלִילָה לִּי מֵיהוָה מִתִּתִּי אֶת־נַחֲלַת אֲבֹתַי לָךְ׃ 21.4. וַיָּבֹא אַחְאָב אֶל־בֵּיתוֹ סַר וְזָעֵף עַל־הַדָּבָר אֲשֶׁר־דִּבֶּר אֵלָיו נָבוֹת הַיִּזְרְעֵאלִי וַיֹּאמֶר לֹא־אֶתֵּן לְךָ אֶת־נַחֲלַת אֲבוֹתָי וַיִּשְׁכַּב עַל־מִטָּתוֹ וַיַּסֵּב אֶת־פָּנָיו וְלֹא־אָכַל לָחֶם׃ 21.3. And Naboth said to Ahab: ‘The LORD forbid it me, that I should give the inheritance of my fathers unto thee.’" 21.4. And Ahab came into his house sullen and displeased because of the word which Naboth the Jezreelite had spoken to him; for he had said: ‘I will not give thee the inheritance of my fathers.’ And he laid him down upon his bed, and turned away his face, and would eat no bread."
9. Hebrew Bible, Isaiah, 14.13, 28.16, 44.25-44.26, 46.9-46.11, 47.12-47.13 (8th cent. BCE - 5th cent. BCE)

14.13. וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה מִמַּעַל לְכוֹכְבֵי־אֵל אָרִים כִּסְאִי וְאֵשֵׁב בְּהַר־מוֹעֵד בְּיַרְכְּתֵי צָפוֹן׃ 28.16. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי יִסַּד בְּצִיּוֹן אָבֶן אֶבֶן בֹּחַן פִּנַּת יִקְרַת מוּסָד מוּסָּד הַמַּאֲמִין לֹא יָחִישׁ׃ 44.25. מֵפֵר אֹתוֹת בַּדִּים וְקֹסְמִים יְהוֹלֵל מֵשִׁיב חֲכָמִים אָחוֹר וְדַעְתָּם יְשַׂכֵּל׃ 44.26. מֵקִים דְּבַר עַבְדּוֹ וַעֲצַת מַלְאָכָיו יַשְׁלִים הָאֹמֵר לִירוּשָׁלִַם תּוּשָׁב וּלְעָרֵי יְהוּדָה תִּבָּנֶינָה וְחָרְבוֹתֶיהָ אֲקוֹמֵם׃ 46.9. זִכְרוּ רִאשֹׁנוֹת מֵעוֹלָם כִּי אָנֹכִי אֵל וְאֵין עוֹד אֱלֹהִים וְאֶפֶס כָּמוֹנִי׃ 46.11. קֹרֵא מִמִּזְרָח עַיִט מֵאֶרֶץ מֶרְחָק אִישׁ עצתו [עֲצָתִי] אַף־דִּבַּרְתִּי אַף־אֲבִיאֶנָּה יָצַרְתִּי אַף־אֶעֱשֶׂנָּה׃ 47.12. עִמְדִי־נָא בַחֲבָרַיִךְ וּבְרֹב כְּשָׁפַיִךְ בַּאֲשֶׁר יָגַעַתְּ מִנְּעוּרָיִךְ אוּלַי תּוּכְלִי הוֹעִיל אוּלַי תַּעֲרוֹצִי׃ 47.13. נִלְאֵית בְּרֹב עֲצָתָיִךְ יַעַמְדוּ־נָא וְיוֹשִׁיעֻךְ הברו [הֹבְרֵי] שָׁמַיִם הַחֹזִים בַּכּוֹכָבִים מוֹדִיעִם לֶחֳדָשִׁים מֵאֲשֶׁר יָבֹאוּ עָלָיִךְ׃ 14.13. And thou saidst in thy heart: ‘I will ascend into heaven, Above the stars of God Will I exalt my throne, And I will sit upon the mount of meeting, In the uttermost parts of the north;" 28.16. Therefore thus saith the Lord GOD: Behold, I lay in Zion for a foundation a stone, A tried stone, a costly corner-stone of sure foundation; He that believeth shall not make haste." 44.25. That frustrateth the tokens of the imposters, And maketh diviners mad; That turneth wise men backward, And maketh their knowledge foolish;" 44.26. That confirmeth the word of His servant, And performeth the counsel of His messengers; That saith of Jerusalem: ‘She shall be inhabited’; And of the cities of Judah: ‘They shall be built, And I will raise up the waste places thereof’;" 46.9. Remember the former things of old: That I am God, and there is none else; I am God, and there is none like Me;" 46.10. Declaring the end from the beginning, and from ancient times things that are not yet done; Saying: ‘My counsel shall stand, and all My pleasure will I do’;" 46.11. Calling a bird of prey from the east, the man of My counsel from a far country; Yea, I have spoken, I will also bring it to pass, I have purposed, I will also do it." 47.12. Stand now with thine enchantments, And with the multitude of thy sorceries, Wherein thou hast laboured from thy youth; If so be thou shalt be able to profit, If so be thou mayest prevail." 47.13. Thou art wearied in the multitude of thy counsels; Let now the astrologers, the stargazers, The monthly prognosticators, Stand up, and save thee From the things that shall come upon thee."
10. Hebrew Bible, Jeremiah, 1.15 (8th cent. BCE - 5th cent. BCE)

1.15. כִּי הִנְנִי קֹרֵא לְכָל־מִשְׁפְּחוֹת מַמְלְכוֹת צָפוֹנָה נְאֻם־יְהוָה וּבָאוּ וְנָתְנוּ אִישׁ כִּסְאוֹ פֶּתַח שַׁעֲרֵי יְרוּשָׁלִַם וְעַל כָּל־חוֹמֹתֶיהָ סָבִיב וְעַל כָּל־עָרֵי יְהוּדָה׃ 1.15. For, lo, I will call all the families of the kingdoms of the north, saith the LORD; and they shall come, and they shall set every one his throne at the entrance of the gates of Jerusalem, and against all the walls thereof round about, and against all the cities of Judah."
11. Hebrew Bible, Ezekiel, 47.1-47.12 (6th cent. BCE - 5th cent. BCE)

47.1. וְהָיָה יעמדו [עָמְדוּ] עָלָיו דַּוָּגִים מֵעֵין גֶּדִי וְעַד־עֵין עֶגְלַיִם מִשְׁטוֹחַ לַחֲרָמִים יִהְיוּ לְמִינָה תִּהְיֶה דְגָתָם כִּדְגַת הַיָּם הַגָּדוֹל רַבָּה מְאֹד׃ 47.1. וַיְשִׁבֵנִי אֶל־פֶּתַח הַבַּיִת וְהִנֵּה־מַיִם יֹצְאִים מִתַּחַת מִפְתַּן הַבַּיִת קָדִימָה כִּי־פְנֵי הַבַּיִת קָדִים וְהַמַּיִם יֹרְדִים מִתַּחַת מִכֶּתֶף הַבַּיִת הַיְמָנִית מִנֶּגֶב לַמִּזְבֵּחַ׃ 47.2. וּפְאַת־יָם הַיָּם הַגָּדוֹל מִגְּבוּל עַד־נֹכַח לְבוֹא חֲמָת זֹאת פְּאַת־יָם׃ 47.2. וַיּוֹצִאֵנִי דֶּרֶךְ־שַׁעַר צָפוֹנָה וַיְסִבֵּנִי דֶּרֶךְ חוּץ אֶל־שַׁעַר הַחוּץ דֶּרֶךְ הַפּוֹנֶה קָדִים וְהִנֵּה־מַיִם מְפַכִּים מִן־הַכָּתֵף הַיְמָנִית׃ 47.3. בְּצֵאת־הָאִישׁ קָדִים וְקָו בְּיָדוֹ וַיָּמָד אֶלֶף בָּאַמָּה וַיַּעֲבִרֵנִי בַמַּיִם מֵי אָפְסָיִם׃ 47.4. וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי בַמַּיִם מַיִם בִּרְכָּיִם וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי מֵי מָתְנָיִם׃ 47.5. וַיָּמָד אֶלֶף נַחַל אֲשֶׁר לֹא־אוּכַל לַעֲבֹר כִּי־גָאוּ הַמַּיִם מֵי שָׂחוּ נַחַל אֲשֶׁר לֹא־יֵעָבֵר׃ 47.6. וַיֹּאמֶר אֵלַי הֲרָאִיתָ בֶן־אָדָם וַיּוֹלִכֵנִי וַיְשִׁבֵנִי שְׂפַת הַנָּחַל׃ 47.7. בְּשׁוּבֵנִי וְהִנֵּה אֶל־שְׂפַת הַנַּחַל עֵץ רַב מְאֹד מִזֶּה וּמִזֶּה׃ 47.8. וַיֹּאמֶר אֵלַי הַמַּיִם הָאֵלֶּה יוֹצְאִים אֶל־הַגְּלִילָה הַקַּדְמוֹנָה וְיָרְדוּ עַל־הָעֲרָבָה וּבָאוּ הַיָּמָּה אֶל־הַיָּמָּה הַמּוּצָאִים ונרפאו [וְנִרְפּוּ] הַמָּיִם׃ 47.9. וְהָיָה כָל־נֶפֶשׁ חַיָּה אֲ‍שֶׁר־יִשְׁרֹץ אֶל כָּל־אֲשֶׁר יָבוֹא שָׁם נַחֲלַיִם יִחְיֶה וְהָיָה הַדָּגָה רַבָּה מְאֹד כִּי בָאוּ שָׁמָּה הַמַּיִם הָאֵלֶּה וְיֵרָפְאוּ וָחָי כֹּל אֲשֶׁר־יָבוֹא שָׁמָּה הַנָּחַל׃ 47.11. בצאתו [בִּצֹּאתָיו] וּגְבָאָיו וְלֹא יֵרָפְאוּ לְמֶלַח נִתָּנוּ׃ 47.12. וְעַל־הַנַּחַל יַעֲלֶה עַל־שְׂפָתוֹ מִזֶּה וּמִזֶּה כָּל־עֵץ־מַאֲכָל לֹא־יִבּוֹל עָלֵהוּ וְלֹא־יִתֹּם פִּרְיוֹ לָחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן־הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים והיו [וְהָיָה] פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה׃ 47.1. And he brought me back unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward, for the forefront of the house looked toward the east; and the waters came down from under, from the right side of the house, on the south of the altar. 47.2. Then brought he me out by the way of the gate northward, and led me round by the way without unto the outer gate, by the way of the gate that looketh toward the east; and, behold, there trickled forth waters on the right side." 47.3. When the man went forth eastward with the line in his hand, he measured a thousand cubits, and he caused me to pass through the waters, waters that were to the ankles." 47.4. Again he measured a thousand, and caused me to pass through the waters, waters that were to the knees. Again he measured a thousand, and caused me to pass through waters that were to the loins." 47.5. Afterward he measured a thousand; and it was a river that I could not pass through; for the waters were risen, waters to swim in, a river that could not be passed through." 47.6. And he said unto me: ‘Hast thou seen this, O son of man?’ Then he led me, and caused me to return to the bank of the river." 47.7. Now when I had been brought back, behold, upon the bank of the river were very many trees on the one side and on the other." 47.8. Then said he unto me: ‘These waters issue forth toward the eastern region, and shall go down into the Arabah; and when they shall enter into the sea, into the sea of the putrid waters, the waters shall be healed." 47.9. And it shall come to pass, that every living creature wherewith it swarmeth, whithersoever the rivers shall come, shall live; and there shall be a very great multitude of fish; for these waters are come thither, that all things be healed and may live whithersoever the river cometh." 47.10. And it shall come to pass, that fishers shall stand by it from En-gedi even unto En-eglaim; there shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many." 47.11. But the miry places thereof, and the marshes thereof, shall not be healed; they shall be given for salt." 47.12. And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing.’ ."
12. Anon., 1 Enoch, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 2, 2.1, 2.2, 3, 4, 5, 5.1, 5.3, 5.4, 5.6, 5.7, 5.8, 5.9, 6, 6.4, 6.6, 7, 7.3, 7.4, 7.5, 8.1, 8.3, 8.4, 8.4-9.3, 9, 9.2, 10.6, 10.7, 10.12, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 12.1, 12.5, 13.1, 14.20, 16.4, 17, 18, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16, 19, 19.1, 19.2, 20, 21, 21.3, 21.4, 21.5, 21.6, 21.7, 21.9, 21.10, 22, 22.10, 22.13, 23, 24, 25, 25.3, 25.4, 25.6, 25.7, 26, 27, 27.2, 28, 29, 30, 31, 31.1, 32, 32.2, 32.3, 33, 34, 35, 36, 37.5, 46.4, 48.8, 55.4, 62.1, 63.1, 63.2, 67.8, 67.12, 77.6, 80.4, 80.5, 80.6, 81.4, 81.7, 81.8, 81.9, 82.4, 90.9, 90.10, 91.5, 91.8, 91.11, 91.12, 93.6, 93.9, 93.10, 93.11, 93.12, 93.13, 93.14, 94.1, 94.6, 94.7, 94.9, 95.3, 95.6, 95.7, 96.1, 96.3, 96.5, 96.6, 96.7, 96.8, 97.1, 97.3, 97.6, 97.8, 97.9, 97.10, 98.2, 98.4, 98.11, 98.16, 99.2, 99.3, 99.7, 99.11, 99.12, 99.13, 99.14, 99.16, 100.4, 100.6, 100.7, 100.8, 100.9, 100.10, 100.11, 100.12, 100.13, 101.1, 101.2, 101.3, 101.4, 101.5, 101.6, 101.7, 102.3, 102.4, 102.6, 102.10, 103.8, 103.9, 103.11, 103.14, 104.2, 104.5, 104.10, 104.11, 105.2, 108.7, 108.9 (3rd cent. BCE - 2nd cent. BCE)

1.1. The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be
13. Anon., Jubilees, 1.27-1.29, 2.1, 19.16, 19.19, 22.9-22.24 (2nd cent. BCE - 2nd cent. BCE)

1.27. O Lord my God, do not forsake Thy people and Thy inheritance, so that they should wander in the error of their hearts, and do not deliver them into the hands of their enemies, the Gentiles, lest they should rule over them and cause them to sin against Thee. 1.28. Let Thy mercy, O Lord, be lifted up upon Thy people, and create in them an upright spirit 1.29. and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face. 2.1. And the angel of the presence spake to Moses according to the word of the Lord, saying: 19.16. and Jacob was a smooth and upright man, and Esau was fierce, a man of the field, and hairy, and Jacob dwelt in tents. 19.19. And Abraham saw the deeds of Esau, and he knew that in Jacob should his name and seed be called; 22.9. And now I give thanks unto Thee, my God, because Thou hast caused me to see this day: 22.10. behold, I am one hundred three score and fifteen years, an old man and full of days, and all my days have been unto me peace. 22.11. The sword of the adversary hath not overcome me in all that Thou hast given me and my children all the days of my life until this day. 22.12. My God, may Thy mercy and Thy peace be upon Thy servant, and upon the seed of his sons, that they may be to Thee a chosen nation and an inheritance from amongst all the nations of the earth from henceforth unto all the days of the generations of the earth, unto all the ages. 22.13. And he called Jacob and said My son Jacob, may the God of all bless thee and strengthen thee to do righteousness, and His will before Him 22.14. and may He choose thee and thy seed that ye may become a people for His inheritance according to His will alway. And do thou, my son, Jacob, draw near and kiss me. 22.15. And he drew near and kissed him, and he said: "Blessed be my son Jacob And all the sons of God Most High, unto all the ages: May God give unto thee a seed of righteousness; And some of thy sons may He sanctify in the midst of the whole earth; 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. 22.20. And may He strengthen thee, And bless thee. And mayest thou inherit the whole earth, brAnd may He renew His covet with thee, That thou mayest be to Him a nation for His inheritance for all the ages 22.21. And that He may be to thee and to thy seed a God in truth and righteousness throughout all the days of the earth. 22.22. And do thou, my son Jacob, remember my words, And observe the commandments of Abraham, thy father: 22.23. Separate thyself from the nations, And eat not with them: And do not according to their works, And become not their associate; For their works are unclean, And all their ways are a pollution and an abomination and uncleanness. 22.24. They offer their sacrifices to the dead And they worship evil spirits, And they eat over the graves
14. Dead Sea Scrolls, War Scroll, 12.14 (2nd cent. BCE - 1st cent. CE)

15. Dead Sea Scrolls, Community Rule, 4.7 (2nd cent. BCE - 1st cent. CE)

16. Dead Sea Scrolls, Hodayot, 9.21, 11.20-11.25, 19.10-19.11 (2nd cent. BCE - 1st cent. CE)

17. Dead Sea Scrolls, Hodayot, 9.21, 11.20-11.25, 19.10-19.11 (2nd cent. BCE - 1st cent. CE)

18. Hebrew Bible, Daniel, 8.13, 9.24, 12.1, 12.3 (2nd cent. BCE - 2nd cent. BCE)

8.13. וָאֶשְׁמְעָה אֶחָד־קָדוֹשׁ מְדַבֵּר וַיֹּאמֶר אֶחָד קָדוֹשׁ לַפַּלְמוֹנִי הַמְדַבֵּר עַד־מָתַי הֶחָזוֹן הַתָּמִיד וְהַפֶּשַׁע שֹׁמֵם תֵּת וְקֹדֶשׁ וְצָבָא מִרְמָס׃ 9.24. שָׁבֻעִים שִׁבְעִים נֶחְתַּךְ עַל־עַמְּךָ וְעַל־עִיר קָדְשֶׁךָ לְכַלֵּא הַפֶּשַׁע ולחתם [וּלְהָתֵם] חטאות [חַטָּאת] וּלְכַפֵּר עָוֺן וּלְהָבִיא צֶדֶק עֹלָמִים וְלַחְתֹּם חָזוֹן וְנָבִיא וְלִמְשֹׁחַ קֹדֶשׁ קָדָשִׁים׃ 12.1. יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ 12.1. וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃ 12.3. וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃ 8.13. Then I heard a holy one speaking; and another holy one said unto that certain one who spoke: ‘How long shall be the vision concerning the continual burnt-offering, and the transgression that causes appalment, to give both the sanctuary and the host to be trampled under foot?’" 9.24. Seventy weeks are decreed upon thy people and upon thy holy city, to finish the transgression, and to make an end of sin, and to forgive iniquity, and to bring in everlasting righteousness, and to seal vision and prophet, and to anoint the most holy place." 12.1. And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book." 12.3. And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever."
19. Septuagint, 1 Maccabees, 15.33-15.34 (2nd cent. BCE - 2nd cent. BCE)

15.33. but Simon gave him this reply: "We have neither taken foreign land nor seized foreign property, but only the inheritance of our fathers, which at one time had been unjustly taken by our enemies. 15.34. Now that we have the opportunity, we are firmly holding the inheritance of our fathers.
20. Septuagint, Wisdom of Solomon, 2.6-2.11, 3.7-3.8, 4.7, 5.5, 5.16 (2nd cent. BCE - 1st cent. BCE)

2.6. Come, therefore, let us enjoy the good things that exist,and make use of the creation to the full as in youth. 2.7. Let us take our fill of costly wine and perfumes,and let no flower of spring pass by us. 2.8. Let us crown ourselves with rosebuds before they wither. 2.9. Let none of us fail to share in our revelry,everywhere let us leave signs of enjoyment,because this is our portion, and this our lot. 2.10. Let us oppress the righteous poor man;let us not spare the widow nor regard the gray hairs of the aged. 2.11. But let our might be our law of right,for what is weak proves itself to be useless. 3.7. In the time of their visitation they will shine forth,and will run like sparks through the stubble. 3.8. They will govern nations and rule over peoples,and the Lord will reign over them for ever. 4.7. But the righteous man, though he die early, will be at rest. 5.5. Why has he been numbered among the sons of God?And why is his lot among the saints? 5.16. Therefore they will receive a glorious crown and a beautiful diadem from the hand of the Lord,because with his right hand he will cover them,and with his arm he will shield them.
21. Josephus Flavius, Jewish Antiquities, 15.136 (1st cent. CE - 1st cent. CE)

15.136. for these Arabians have done what both the Greeks and barbarians own to be an instance of the grossest wickedness, with regard to our ambassadors, which they have beheaded, while the Greeks declare that such ambassadors are sacred and inviolable. And for ourselves, we have learned from God the most excellent of our doctrines, and the most holy part of our law, by angels or ambassadors; for this name brings God to the knowledge of mankind, and is sufficient to reconcile enemies one to another.
22. New Testament, Acts, 4.11, 7.38, 7.53 (1st cent. CE - 2nd cent. CE)

4.11. He is 'the stone which was regarded as worthless by you, the builders, which was made the head of the corner.' 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us 7.53. You received the law as it was ordained by angels, and didn't keep it!
23. New Testament, Colossians, 2.8-2.23 (1st cent. CE - 1st cent. CE)

2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. 2.9. For in him all the fullness of the Godhead dwells bodily 2.10. and in him you are made full, who is the head of all principality and power; 2.11. in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ; 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 2.13. You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses; 2.14. having wiped out the handwriting in ordices that was against us, which was contrary to us: and he has taken it out of the way, nailing it to the cross; 2.15. having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. 2.16. Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day 2.17. which are a shadow of the things to come; but the body is Christ's. 2.18. Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind 2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. 2.20. If you died with Christ from the elements of the world, why, as though living in the world, do you subject yourselves to ordices 2.21. Don't handle, nor taste, nor touch 2.22. (all of which perish with use), according to the precepts and doctrines of men? 2.23. Which things indeed appear like wisdom in self-imposed worship, and humility, and severity to the body; but aren't of any value against the indulgence of the flesh.
24. New Testament, Ephesians, 2.20 (1st cent. CE - 1st cent. CE)

2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone;
25. New Testament, Galatians, 3.19-3.20 (1st cent. CE - 1st cent. CE)

3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. 3.20. Now amediator is not between one, but God is one.
26. New Testament, Hebrews, 2.2-2.3 (1st cent. CE - 1st cent. CE)

2.2. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense; 2.3. how will we escape if we neglect so great a salvation -- which at the first having been spoken through the Lord, was confirmed to us by those who heard;
27. New Testament, Romans, 9.33 (1st cent. CE - 1st cent. CE)

9.33. even as it is written, "Behold, I lay in Zion a stumbling stone and a rock of offense; And no one who believes in him will be put to shame.
28. New Testament, Luke, 20.17 (1st cent. CE - 1st cent. CE)

20.17. But he looked at them, and said, "Then what is this that is written, 'The stone which the builders rejected, The same was made the chief cornerstone?'
29. New Testament, Mark, 12.10 (1st cent. CE - 1st cent. CE)

12.10. Haven't you even read this Scripture: 'The stone which the builders rejected, The same was made the head of the corner.
30. New Testament, Matthew, 21.42 (1st cent. CE - 1st cent. CE)

21.42. Jesus said to them, "Did you never read in the Scriptures, 'The stone which the builders rejected, The same was made the head of the corner. This was from the Lord. It is marvelous in our eyes?'
31. Clement of Alexandria, Miscellanies, 5.1.10 (2nd cent. CE - 3rd cent. CE)

32. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)

15a. יכול אני לבעול כמה בעילות בלא דם או דלמא דשמואל לא שכיחא אמר להו דשמואל לא שכיח וחיישינן שמא באמבטי עיברה,והאמר שמואל כל שכבת זרע שאינו יורה כחץ אינו מזרעת מעיקרא נמי יורה כחץ הוה,ת"ר מעשה ברבי יהושע בן חנניה שהיה עומד על גב מעלה בהר הבית וראהו בן זומא ולא עמד מלפניו אמר לו מאין ולאין בן זומא אמר לו צופה הייתי בין מים העליונים למים התחתונים ואין בין זה לזה אלא שלש אצבעות בלבד שנאמר (בראשית א, ב) ורוח אלהים מרחפת על פני המים כיונה שמרחפת על בניה ואינה נוגעת אמר להן רבי יהושע לתלמידיו עדיין בן זומא מבחוץ,מכדי ורוח אלהים מרחפת על פני המים אימת הוי ביום הראשון הבדלה ביום שני הוא דהואי דכתיב (בראשית א, ו) ויהי מבדיל בין מים למים וכמה אמר רב אחא בר יעקב כמלא נימא ורבנן אמרי כי גודא דגמלא מר זוטרא ואיתימא רב אסי אמר כתרי גלימי דפריסי אהדדי ואמרי לה כתרי כסי דסחיפי אהדדי,אחר קיצץ בנטיעות עליו הכתוב אומר (קהלת ה, ה) אל תתן את פיך לחטיא את בשרך מאי היא חזא מיטטרון דאתיהבא ליה רשותא למיתב למיכתב זכוותא דישראל אמר גמירא דלמעלה לא הוי לא ישיבה ולא תחרות ולא עורף ולא עיפוי שמא חס ושלום ב' רשויות הן,אפקוהו למיטטרון ומחיוהו שיתין פולסי דנורא א"ל מ"ט כי חזיתיה לא קמת מקמיה איתיהיבא ליה רשותא למימחק זכוותא דאחר יצתה בת קול ואמרה (ירמיהו ג, יד) שובו בנים שובבים חוץ מאחר,אמר הואיל ואיטריד ההוא גברא מההוא עלמא ליפוק ליתהני בהאי עלמא נפק אחר לתרבות רעה נפק אשכח זונה תבעה אמרה ליה ולאו אלישע בן אבויה את עקר פוגלא ממישרא בשבת ויהב לה אמרה אחר הוא,שאל אחר את ר"מ לאחר שיצא לתרבות רעה א"ל מאי דכתיב (קהלת ז, יד) גם את זה לעומת זה עשה האלהים אמר לו כל מה שברא הקב"ה ברא כנגדו ברא הרים ברא גבעות ברא ימים ברא נהרות,אמר לו ר"ע רבך לא אמר כך אלא ברא צדיקים ברא רשעים ברא גן עדן ברא גיהנם כל אחד ואחד יש לו ב' חלקים אחד בגן עדן ואחד בגיהנם זכה צדיק נטל חלקו וחלק חברו בגן עדן נתחייב רשע נטל חלקו וחלק חברו בגיהנם,אמר רב משרשיא מאי קראה גבי צדיקים כתיב (ישעיהו סא, ז) לכן בארצם משנה יירשו גבי רשעים כתיב (ירמיהו יז, יח) ומשנה שברון שברם,שאל אחר את ר"מ לאחר שיצא לתרבות רעה מאי דכתיב (איוב כח, יז) לא יערכנה זהב וזכוכית ותמורתה כלי פז אמר לו אלו דברי תורה שקשין לקנותן ככלי זהב וכלי פז ונוחין לאבדן ככלי זכוכית אמר לו ר"ע רבך לא אמר כך אלא מה כלי זהב וכלי זכוכית אע"פ שנשברו יש להם תקנה אף ת"ח אע"פ שסרח יש לו תקנה אמר לו אף אתה חזור בך אמר לו כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,ת"ר מעשה באחר שהיה רוכב על הסוס בשבת והיה רבי מאיר מהלך אחריו ללמוד תורה מפיו אמר לו מאיר חזור לאחריך שכבר שיערתי בעקבי סוסי עד כאן תחום שבת א"ל אף אתה חזור בך א"ל ולא כבר אמרתי לך כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,תקפיה עייליה לבי מדרשא א"ל לינוקא פסוק לי פסוקך אמר לו (ישעיהו מח, כב) אין שלום אמר ה' לרשעים עייליה לבי כנישתא אחריתי א"ל לינוקא פסוק לי פסוקך אמר לו (ירמיהו ב, כב) כי אם תכבסי בנתר ותרבי לך בורית נכתם עונך לפני עייליה לבי כנישתא אחריתי א"ל 15a. bI can engage in intercourse several times without blood.In other words, I can have relations with a woman while leaving her hymen intact. If this is so, it is possible that the assumed virgin had intercourse in this manner and is forbidden to the High Priest. bOr, perhapsa person who can act like bShmuel is not commonand the ihalakhais not concerned with this case. bHe said to them:One like bShmuel is not common, and we are concerned that she may have conceived in a bath.Perhaps she washed in a bath that contained a man’s semen, from which she became impregnated while remaining a virgin.,The Gemara asks: How could she possibly become pregt in such a manner? bDidn’t Shmuel say: Any semen that is not shot like an arrow cannot fertilize?The Gemara answers: This does not mean that it must be shot like an arrow at the moment of fertilization. Even if binitially,when released from the male, bit was shot as an arrow,it can balsofertilize a woman at a later moment.,With regard to the fate of ben Zoma, bthe Sages taught: There was once an incident with regard to Rabbi Yehoshua ben Ḥaya, who was standing on a step on the Temple Mount, and ben Zoma saw him and did not stand before himto honor him, as he was deep in thought. Rabbi Yehoshua bsaid to him: From wheredo you come band where are you going, ben Zoma,i.e., what is on your mind? bHe said to him:In my thoughts bI was looking uponthe act of Creation, at the gap bbetween the upper waters and the lower waters, as there is onlythe breadth of ba mere three fingers between them, as it is stated: “And the spirit of God hovered over the face of the waters”(Genesis 1:2), blike a dove hovering over its young without touchingthem. bRabbi Yehoshua said to his studentswho had overheard this exchange: bBen Zoma is still outside;he has not yet achieved full understanding of these matters.,The Gemara explains: bNow,this verse: b“And the spirit of God hovered over the face of the waters,” when wasit stated? bOn the first day,whereas bthe divisionof the waters boccurred on the second day, as it is written: “And let it divide the waters from the waters”(Genesis 1:6). How, then, could ben Zoma derive a proof from the former verse? The Gemara asks: bAnd how much,in fact, is the gap between them? bRav Aḥa bar Ya’akov said: Like the thickness of a thread; and the Rabbis said: Likethe gap between bthe boards of a bridge. Mar Zutra, and some sayit was bRav Asi, said: Like two robes spread one over the other,with a slight gap in between. bAnd some said: Like two cups placed one upon the other. /b,§ The Gemara stated earlier that iAḥerchopped down the saplings,becoming a heretic. bWith regard to him, the verse states: “Do not let your mouth bring your flesh into guilt”(Ecclesiastes 5:5). The Gemara poses a question: bWhat wasit that led him to heresy? bHe sawthe angel bMitatron, who was granted permission to sit and write the meritsof bIsrael. He said:There is ba traditionthat in the world babove there is no sitting; no competition; noturning one’s bback before Him,i.e., all face the Divine Presence; band no lethargy.Seeing that someone other than God was seated above, bhe said: Perhaps,the Gemara here interjects, bHeaven forbid, there are two authorities,and there is another source of power in control of the world in addition to God. Such thoughts led iAḥerto heresy.,The Gemara relates: bThey removed Mitatronfrom his place in heaven band smote himwith bsixty rods [ ipulsei /i] of fire,so that others would not make mistake that iAḥermade. bThey saidto the angel: bWhat is the reasonthat bwhen you sawElisha ben Avuya byou did not stand before him?Despite this conduct, since Mitatron was personally involved, he bwas granted permission to erase the merits of iAḥer /iand cause him to stumble in any manner. bA Divine Voice went forth saying: “Return, rebellious children”(Jeremiah 3:22), bapart from iAḥer /i. /b,Upon hearing this, Elisha ben Avuya bsaid: Since that man,meaning himself, bhas been banished from that world, let him go out and enjoy this world. iAḥerwent astray. He wentand bfound a prostituteand bsolicited herfor intercourse. bShe said to him: Andare byou not Elisha ben Avuya?Shall a person of your stature perform such an act? bHe uprooted a radish from a patchof radishes bon Shabbat and gave it to her,to demonstrate that he no longer observed the Torah. The prostitute bsaid: He is otherthan he was. He is not the same Elisha ben Avuya, he is iAḥer /i, other.,The Gemara relates: iAḥerasked Rabbi Meira question, bafter he had gone astray. He said to him: What isthe meaning of that bwhich is written: “God has made even the one as well as the other”(Ecclesiastes 7:14)? Rabbi Meir bsaid to him: Everything that the Holy One, Blessed be He, created, He createda similar creation bcorresponding to it. He created mountains, He created hills; He created seas, He created rivers. /b, iAḥer bsaid to him: Rabbi Akiva, your teacher, did not say so, butexplained the verse as follows: Everything has its opposite: bHe created the righteous, He created the wicked; He created the Garden of Eden, He created Gehenna. Each and everyperson bhas two portions, one in the Garden of Eden and one in Gehenna.If he bmeritsit, by becoming brighteous, he takes his portion and the portion of hiswicked bcolleague in the Garden of Eden;if he is found bculpableby becoming bwicked, he takes his portion and the portion of his colleague in Gehenna. /b, bRav Mesharshiyya said: What is the versefrom which it is derived? bWith regard to the righteous, it is stated: “Therefore in their land they shall possess double”(Isaiah 61:7); whereas bwith regard to the wicked, it is stated: “And destroy them with double destruction”(Jeremiah 17:18); therefore, each receives a double portion.,iAḥerasked Rabbi Meiranother question, again bafter he had gone astray. What isthe meaning of that bwhich is written: “Gold and glass cannot equal it; neither shall its exchange be vessels of fine gold”(Job 28:17)? If it is referring to the praise and honor of the Torah, it should have compared it only to gold, not to glass. bHe said to him:This is referring to bwords of Torah, which are as difficult to acquire as gilded vessels and vessels of fine gold but are as easy to lose as glass vessels. iAḥer bsaid to him: Rabbi Akiva, your teacher, did not say so, buttaught as follows: bJust as golden vessels and glass vessels have a remedy even when they have broken,as they can be melted down and made into new vessels, bso too a Torah scholar, although he has transgressed, has a remedy.Rabbi Meir bsaid to him:If so, byou too, returnfrom your ways. bHe said to him: I have already heardthe following declaration bbehind thedividing bcurtain,which conceals God from the world: b“Return, rebellious children,”(Jeremiah 3:22) bapart from iAḥer /i. /b,The Gemara cites a related story: bThe Sages taught: There was once an incident involving iAḥer /i, who was riding on a horse on Shabbat, and Rabbi Meir was walking behind him to learn Torah from him.After a while, iAḥer bsaid to him: Meir, turn back, for I have already estimatedand measured baccording to the steps of my horsethat bthe Shabbat boundary ends here,and you may therefore venture no further. Rabbi Meir bsaid to him: You, too, returnto the correct path. bHe said to him: But have I not already told youthat bI have already heard behind thedividing bcurtain: “Return, rebellious children,” apart from iAḥer /i? /b,Nevertheless, Rabbi Meir btook hold of himand bbrought him to the study hall. iAḥer bsaid to a child,by way of divination: bRecite your versethat you studied today bto me. He recitedthe following verse bto him: “There is no peace, said the Lord, concerning the wicked”(Isaiah 48:22). bHe brought him to another study hall. iAḥer bsaid to a child: Recite your verse to me. He recited to him: “For though you wash with niter, and take for you much soap, yet your iniquity is marked before Me”(Jeremiah 2:22). bHe brought him to another study hall. iAḥer bsaid to /b
33. Augustine, The City of God, 15.5 (4th cent. CE - 5th cent. CE)

15.5. Thus the founder of the earthly city was a fratricide. Overcome with envy, he slew his own brother, a citizen of the eternal city, and a sojourner on earth. So that we cannot be surprised that this first specimen, or, as the Greeks say, archetype of crime, should, long afterwards, find a corresponding crime at the foundation of that city which was destined to reign over so many nations, and be the head of this earthly city of which we speak. For of that city also, as one of their poets has mentioned, the first walls were stained with a brother's blood, or, as Roman history records, Remus was slain by his brother Romulus. And thus there is no difference between the foundation of this city and of the earthly city, unless it be that Romulus and Remus were both citizens of the earthly city. Both desired to have the glory of founding the Roman republic, but both could not have as much glory as if one only claimed it; for he who wished to have the glory of ruling would certainly rule less if his power were shared by a living consort. In order, therefore, that the whole glory might be enjoyed by one, his consort was removed; and by this crime the empire was made larger indeed, but inferior, while otherwise it would have been less, but better. Now these brothers, Cain and Abel, were not both animated by the same earthly desires, nor did the murderer envy the other because he feared that, by both ruling, his own dominion would be curtailed - for Abel was not solicitous to rule in that city which his brother built - he was moved by that diabolical, envious hatred with which the evil regard the good, for no other reason than because they are good while themselves are evil. For the possession of goodness is by no means diminished by being shared with a partner either permanent or temporarily assumed; on the contrary, the possession of goodness is increased in proportion to the concord and charity of each of those who share it. In short, he who is unwilling to share this possession cannot have it; and he who is most willing to admit others to a share of it will have the greatest abundance to himself. The quarrel, then, between Romulus and Remus shows how the earthly city is divided against itself; that which fell out between Cain and Abel illustrated the hatred that subsists between the two cities, that of God and that of men. The wicked war with the wicked; the good also war with the wicked. But with the good, good men, or at least perfectly good men, cannot war; though, while only going on towards perfection, they war to this extent, that every good man resists others in those points in which he resists himself. And in each individual the flesh lusts against the spirit, and the spirit against the flesh. Galatians 5:17 This spiritual lusting, therefore, can be at war with the carnal lust of another man; or carnal lust may be at war with the spiritual desires of another, in some such way as good and wicked men are at war; or, still more certainly, the carnal lusts of two men, good but not yet perfect, contend together, just as the wicked contend with the wicked, until the health of those who are under the treatment of grace attains final victory.
34. Anon., 4 Ezra, 5.21-5.22, 5.27-5.31, 6.55-6.59, 7.1-7.25, 7.46-7.48, 7.50-7.61, 7.116-7.134, 7.137, 8.2-8.3

5.21. And after seven days the thoughts of my heart were very grievous to me again. 5.22. Then my soul recovered the spirit of understanding, and I began once more to speak words in the presence of the Most High. 5.27. and from all the multitude of peoples thou hast gotten for thyself one people; and to this people, whom thou hast loved, thou hast given the law which is approved by all. 5.28. And now, O Lord, why hast thou given over the one to the many, and dishonored the one root beyond the others, and scattered thine only one among the many? 5.29. And those who opposed thy promises have trodden down those who believed thy covets. 5.30. If thou dost really hate thy people, they should be punished at thy own hands. 5.31. When I had spoken these words, the angel who had come to me on a previous night was sent to me 6.55. All this I have spoken before thee, O Lord, because thou hast said that it was for us that thou didst create this world. 6.56. As for the other nations which have descended from Adam, thou hast said that they are nothing, and that they are like spittle, and thou hast compared their abundance to a drop from a bucket. 6.57. And now, O Lord, behold, these nations, which are reputed as nothing, domineer over us and devour us. 6.58. But we thy people, whom thou hast called thy first-born, only begotten, zealous for thee, and most dear, have been given into their hands. 6.59. If the world has indeed been created for us, why do we not possess our world as an inheritance? How long will this be so? 7.1. When I had finished speaking these words, the angel who had been sent to me on the former nights was sent to me again 7.2. and he said to me, "Rise, Ezra, and listen to the words that I have come to speak to you. 7.3. I said, "Speak, my lord." And he said to me, "There is a sea set in a wide expanse so that it is broad and vast 7.4. but it has an entrance set in a narrow place, so that it is like a river. 7.5. If any one, then, wishes to reach the sea, to look at it or to navigate it, how can he come to the broad part unless he passes through the narrow part? 7.6. Another example: There is a city built and set on a plain, and it is full of all good things; 7.7. but the entrance to it is narrow and set in a precipitous place, so that there is fire on the right hand and deep water on the left; 7.8. and there is only one path lying between them, that is, between the fire and the water, so that only one man can walk upon that path. 7.9. If now that city is given to a man for an inheritance, how will the heir receive his inheritance unless he passes through the danger set before him? 7.10. I said, "He cannot, lord." And he said to me, "So also is Israel's portion. 7.11. For I made the world for their sake, and when Adam transgressed my statutes, what had been made was judged. 7.12. And so the entrances of this world were made narrow and sorrowful and toilsome; they are few and evil, full of dangers and involved in great hardships. 7.13. But the entrances of the greater world are broad and safe, and really yield the fruit of immortality. 7.14. Therefore unless the living pass through the difficult and vain experiences, they can never receive those things that have been reserved for them. 7.15. But now why are you disturbed, seeing that you are to perish? And why are you moved, seeing that you are mortal? 7.16. And why have you not considered in your mind what is to come, rather than what is now present? 7.17. Then I answered and said, "O sovereign Lord, behold, thou hast ordained in thy law that the righteous shall inherit these things, but that the ungodly shall perish. 7.18. The righteous therefore can endure difficult circumstances while hoping for easier ones; but those who have done wickedly have suffered the difficult circumstances and will not see the easier ones. 7.19. And he said to me, "You are not a better judge than God, or wiser than the Most High! 7.20. Let many perish who are now living, rather than that the law of God which is set before them be disregarded! 7.21. For God strictly commanded those who came into the world, when they came, what they should do to live, and what they should observe to avoid punishment. 7.22. Nevertheless they were not obedient, and spoke against him; they devised for themselves vain thoughts 7.23. and proposed to themselves wicked frauds; they even declared that the Most High does not exist, and they ignored his ways! 7.24. They scorned his law, and denied his covets; they have been unfaithful to his statutes, and have not performed his works. 7.25. Therefore, Ezra, empty things are for the empty, and full things are for the full. 7.46. But what of those for whom I prayed? For who among the living is there that has not sinned, or who among men that has not transgressed thy covet? 7.47. And now I see that the world to come will bring delight to few, but torments to many. 7.48. For an evil heart has grown up in us, which has alienated us from God, and has brought us into corruption and the ways of death, and has shown us the paths of perdition and removed us far from life -- and that not just a few of us but almost all who have been created! 7.50. For this reason the Most High has made not one world but two. 7.51. For whereas you have said that the righteous are not many but few, while the ungodly abound, hear the explanation for this. 7.52. If you have just a few precious stones, will you add to them lead and clay? 7.53. I said, "Lord, how could that be? 7.54. And he said to me, "Not only that, but ask the earth and she will tell you; defer to her, and she will declare it to you. 7.55. Say to her, `You produce gold and silver and brass, and also iron and lead and clay; 7.56. but silver is more abundant than gold, and brass than silver, and iron than brass, and lead than iron, and clay than lead.' 7.57. Judge therefore which things are precious and desirable, those that are abundant or those that are rare? 7.58. I said, "O sovereign Lord, what is plentiful is of less worth, for what is more rare is more precious. 7.59. He answered me and said, "Weigh within yourself what you have thought, for he who has what is hard to get rejoices more than he who has what is plentiful. 7.60. So also will be the judgment which I have promised; for I will rejoice over the few who shall be saved, because it is they who have made my glory to prevail now, and through them my name has now been honored. 7.61. And I will not grieve over the multitude of those who perish; for it is they who are now like a mist, and are similar to a flame and smoke -- they are set on fire and burn hotly, and are extinguished. 8.2. But I tell you a parable, Ezra. Just as, when you ask the earth, it will tell you that it provides very much clay from which earthenware is made, but only a little dust from which gold comes; so is the course of the present world. 8.3. Many have been created, but few shall be saved.


Subjects of this text:

subject book bibliographic info
abraham Stuckenbruck, 1 Enoch 91-108 (2007) 74
accursed/cursed Stuckenbruck, 1 Enoch 91-108 (2007) 74, 208, 492
afterlife, eschatological punishment Stuckenbruck, 1 Enoch 91-108 (2007) 74, 325, 421, 711
afterlife, reward Stuckenbruck, 1 Enoch 91-108 (2007) 74, 711
age/era, eschatological Stuckenbruck, 1 Enoch 91-108 (2007) 302
age/era, present Stuckenbruck, 1 Enoch 91-108 (2007) 302
akiva Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 48
alexandria Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 122
angelic sin, as epistemological transgression Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 41
angels, agents of judgement Stuckenbruck, 1 Enoch 91-108 (2007) 207
angels, angelus interpres interpreting angel Stuckenbruck, 1 Enoch 91-108 (2007) 711
angels, at mt. sinai Stuckenbruck, 1 Enoch 91-108 (2007) 106
angels, bearers of petition Stuckenbruck, 1 Enoch 91-108 (2007) 207
angels, holy ones Stuckenbruck, 1 Enoch 91-108 (2007) 106
angels, involvement in creation Stuckenbruck, 1 Enoch 91-108 (2007) 106
angels, mediators of revelation Stuckenbruck, 1 Enoch 91-108 (2007) 106, 711
angels, prophets Stuckenbruck, 1 Enoch 91-108 (2007) 106
angels, witnesses of sin Stuckenbruck, 1 Enoch 91-108 (2007) 207
angels Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 122; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 48
apostles Stuckenbruck, 1 Enoch 91-108 (2007) 422
ascent to heaven Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 48
augustine of hippo Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 48
authority, lack of Stuckenbruck, 1 Enoch 91-108 (2007) 208
beasts, beautification Stuckenbruck, 1 Enoch 91-108 (2007) 325
blessing Stuckenbruck, 1 Enoch 91-108 (2007) 74
bloodshed, eating Stuckenbruck, 1 Enoch 91-108 (2007) 207
books, by enoch Stuckenbruck, 1 Enoch 91-108 (2007) 207
brock s.p. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 17
build/building activity, by the wicked Stuckenbruck, 1 Enoch 91-108 (2007) 261, 421
burning, of the wicked Stuckenbruck, 1 Enoch 91-108 (2007) 208
canon, muratorian Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 122
charles r.h. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 43
children/offspring, of heaven Stuckenbruck, 1 Enoch 91-108 (2007) 208
chosen ones; see also election Stuckenbruck, 1 Enoch 91-108 (2007) 74, 208
circumcision Stuckenbruck, 1 Enoch 91-108 (2007) 422
cloud, vision of Stuckenbruck, 1 Enoch 91-108 (2007) 711
community, enochic Stuckenbruck, 1 Enoch 91-108 (2007) 421
complaint Stuckenbruck, 1 Enoch 91-108 (2007) 208
cosmology, in enochic literature Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 41
cosmos Stuckenbruck, 1 Enoch 91-108 (2007) 474
covenant, eternal Stuckenbruck, 1 Enoch 91-108 (2007) 422
creation, creator Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 48
creation Stuckenbruck, 1 Enoch 91-108 (2007) 106, 474
cry Stuckenbruck, 1 Enoch 91-108 (2007) 711
curses Stuckenbruck, 1 Enoch 91-108 (2007) 207, 325
danger/peril Stuckenbruck, 1 Enoch 91-108 (2007) 474
darkness, sheol Stuckenbruck, 1 Enoch 91-108 (2007) 208
day, of cursing Stuckenbruck, 1 Enoch 91-108 (2007) 492
day, of cursing and punishment Stuckenbruck, 1 Enoch 91-108 (2007) 492
day, of great judgement Stuckenbruck, 1 Enoch 91-108 (2007) 302
day, of strong/hard anguish Stuckenbruck, 1 Enoch 91-108 (2007) 207
day, of the new creation Stuckenbruck, 1 Enoch 91-108 (2007) 106
deception/deceit Stuckenbruck, 1 Enoch 91-108 (2007) 261, 421
deeds, wicked of humans Stuckenbruck, 1 Enoch 91-108 (2007) 208, 711
dew Stuckenbruck, 1 Enoch 91-108 (2007) 208
divination, biblical views of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 41
divination, mesopotamian Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 41
election Stuckenbruck, 1 Enoch 91-108 (2007) 74
elisha ben avuya (aher) Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 48
enoch, and revealed knowledge Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 41
enoch literature, earliest Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 17
enoch literature, its motivation Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 43
enoch xviii, xix Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 48
eschatology/eschatological, age of blessing Stuckenbruck, 1 Enoch 91-108 (2007) 302
eschatology/eschatological, community Stuckenbruck, 1 Enoch 91-108 (2007) 74
eschatology/eschatological, judgement Stuckenbruck, 1 Enoch 91-108 (2007) 74, 261
eschatology/eschatological, rewards Stuckenbruck, 1 Enoch 91-108 (2007) 422
eschatology/eschatological, wisdom/instruction Stuckenbruck, 1 Enoch 91-108 (2007) 422
essenes, proto-essenes Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 43
fear, of god Stuckenbruck, 1 Enoch 91-108 (2007) 474
fear Stuckenbruck, 1 Enoch 91-108 (2007) 208
feet Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 122
fire Stuckenbruck, 1 Enoch 91-108 (2007) 208
flesh, human Stuckenbruck, 1 Enoch 91-108 (2007) 492
food, abundance Stuckenbruck, 1 Enoch 91-108 (2007) 325
food, righteous as Stuckenbruck, 1 Enoch 91-108 (2007) 208
fools/foolishness Stuckenbruck, 1 Enoch 91-108 (2007) 325
foundation, of sin and deceit Stuckenbruck, 1 Enoch 91-108 (2007) 261, 421
foundation, stone Stuckenbruck, 1 Enoch 91-108 (2007) 421
foundation Stuckenbruck, 1 Enoch 91-108 (2007) 422
from cave Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 48
gigantic angels Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 48
glory, crown of Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 122
glory Stuckenbruck, 1 Enoch 91-108 (2007) 208, 325
god, most high Stuckenbruck, 1 Enoch 91-108 (2007) 207, 208
gold Stuckenbruck, 1 Enoch 91-108 (2007) 325
goodness eschatological reward Stuckenbruck, 1 Enoch 91-108 (2007) 302
greenfield j.c. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 17
hands Stuckenbruck, 1 Enoch 91-108 (2007) 208
hearts, hard-hearted Stuckenbruck, 1 Enoch 91-108 (2007) 207, 261
heavens Stuckenbruck, 1 Enoch 91-108 (2007) 208
homoioarcton Stuckenbruck, 1 Enoch 91-108 (2007) 74
honour Stuckenbruck, 1 Enoch 91-108 (2007) 207, 325
hope/hopelessness Stuckenbruck, 1 Enoch 91-108 (2007) 492
house Stuckenbruck, 1 Enoch 91-108 (2007) 261
inherit Stuckenbruck, 1 Enoch 91-108 (2007) 74
inheritance Stuckenbruck, 1 Enoch 91-108 (2007) 422
instruction/teaching, wisdom/sapiential Stuckenbruck, 1 Enoch 91-108 (2007) 325
isaac Stuckenbruck, 1 Enoch 91-108 (2007) 74
jacob Stuckenbruck, 1 Enoch 91-108 (2007) 74
jesus Stuckenbruck, 1 Enoch 91-108 (2007) 421, 422
joy, absence of for sinners Stuckenbruck, 1 Enoch 91-108 (2007) 492
joy, for the righteous Stuckenbruck, 1 Enoch 91-108 (2007) 74
judgement Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 122
justice, divine Stuckenbruck, 1 Enoch 91-108 (2007) 492
knowledge, revealed Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 41
labour Stuckenbruck, 1 Enoch 91-108 (2007) 208
land, inheritance of Stuckenbruck, 1 Enoch 91-108 (2007) 422
landowners Stuckenbruck, 1 Enoch 91-108 (2007) 302
law/torah, mosaic Stuckenbruck, 1 Enoch 91-108 (2007) 106
life Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 327
life / afterlife, earthly Stuckenbruck, 1 Enoch 91-108 (2007) 208, 492
life / afterlife Stuckenbruck, 1 Enoch 91-108 (2007) 302
lights, eschatological reward Stuckenbruck, 1 Enoch 91-108 (2007) 74, 207
literary production Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 41
memorial/remembrance Stuckenbruck, 1 Enoch 91-108 (2007) 302
mercy Stuckenbruck, 1 Enoch 91-108 (2007) 74
mesopotamia Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 41
michael Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 48
milik j.t. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 43
mist Stuckenbruck, 1 Enoch 91-108 (2007) 208
mouth Stuckenbruck, 1 Enoch 91-108 (2007) 208, 711
nations Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 122
natural/meterological phenomena Stuckenbruck, 1 Enoch 91-108 (2007) 474
neck, stiff-necked Stuckenbruck, 1 Enoch 91-108 (2007) 422
net/snare Stuckenbruck, 1 Enoch 91-108 (2007) 208
oppression Stuckenbruck, 1 Enoch 91-108 (2007) 302
oppressors Stuckenbruck, 1 Enoch 91-108 (2007) 302
parable, of the vineyard Stuckenbruck, 1 Enoch 91-108 (2007) 421
paradise, pardes, entered pardes Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 48
patriarchs Stuckenbruck, 1 Enoch 91-108 (2007) 422
peace, for the righteous Stuckenbruck, 1 Enoch 91-108 (2007) 74
peace, lack of for the sinners Stuckenbruck, 1 Enoch 91-108 (2007) 261, 421, 492
peace Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 122
petitions / prayers, by sea-farers Stuckenbruck, 1 Enoch 91-108 (2007) 474
petitions / prayers, by the oppressed Stuckenbruck, 1 Enoch 91-108 (2007) 302
poor Stuckenbruck, 1 Enoch 91-108 (2007) 302
poverty Stuckenbruck, 1 Enoch 91-108 (2007) 325
power/prestige, social Stuckenbruck, 1 Enoch 91-108 (2007) 325
prayers, of the righteous ones Stuckenbruck, 1 Enoch 91-108 (2007) 207
prepared, for punishment Stuckenbruck, 1 Enoch 91-108 (2007) 207
prophets Stuckenbruck, 1 Enoch 91-108 (2007) 422, 711
punishment of wrongdoers Stuckenbruck, 1 Enoch 91-108 (2007) 302, 325, 421, 492, 711
purple Stuckenbruck, 1 Enoch 91-108 (2007) 325
rain Stuckenbruck, 1 Enoch 91-108 (2007) 208
rapture Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 327
recognition Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 327
repentance, see also unrepentance Stuckenbruck, 1 Enoch 91-108 (2007) 474
rest Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 122
restoration Stuckenbruck, 1 Enoch 91-108 (2007) 74
resurrection Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 327
roots Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 48
sand Stuckenbruck, 1 Enoch 91-108 (2007) 208
sealing Stuckenbruck, 1 Enoch 91-108 (2007) 208
seas, sea-farers Stuckenbruck, 1 Enoch 91-108 (2007) 474
seas Stuckenbruck, 1 Enoch 91-108 (2007) 208
secrecy Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 48
shame Stuckenbruck, 1 Enoch 91-108 (2007) 325, 711
sheol Stuckenbruck, 1 Enoch 91-108 (2007) 207, 492
silver Stuckenbruck, 1 Enoch 91-108 (2007) 325
sinai, mount Stuckenbruck, 1 Enoch 91-108 (2007) 106
sinners/wicked ones, gathering of Stuckenbruck, 1 Enoch 91-108 (2007) 207
sins / iniquity, of complicity Stuckenbruck, 1 Enoch 91-108 (2007) 207
sirens Stuckenbruck, 1 Enoch 91-108 (2007) 207
sokoloff m. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 17
spirits, evil/of evil Stuckenbruck, 1 Enoch 91-108 (2007) 207
spirits, of error Stuckenbruck, 1 Enoch 91-108 (2007) 421
stones, foundation Stuckenbruck, 1 Enoch 91-108 (2007) 421, 422
sudden/quick destruction Stuckenbruck, 1 Enoch 91-108 (2007) 261
suffering of the righteous Stuckenbruck, 1 Enoch 91-108 (2007) 208
suffering of the wicked Stuckenbruck, 1 Enoch 91-108 (2007) 422
tablets, heavenly Stuckenbruck, 1 Enoch 91-108 (2007) 106
textual transmission, premodern Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 41
torah Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 41
tours of heaven and earth Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 41
trees Stuckenbruck, 1 Enoch 91-108 (2007) 74
truth, foundation of Stuckenbruck, 1 Enoch 91-108 (2007) 422
van der ploeg j.p.m. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 17
van der woude a.s. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 17
visions Stuckenbruck, 1 Enoch 91-108 (2007) 74, 106
voice Stuckenbruck, 1 Enoch 91-108 (2007) 208
war, eschatological Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 122
war scroll Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 122
waters Stuckenbruck, 1 Enoch 91-108 (2007) 208, 325
wealth/prosperity Stuckenbruck, 1 Enoch 91-108 (2007) 261, 302
wealth Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 122
wealthy/rich ones, landowners Stuckenbruck, 1 Enoch 91-108 (2007) 302
wealthy/rich ones Stuckenbruck, 1 Enoch 91-108 (2007) 325
wine Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 122
wisdom, for/of the elect/righteous Stuckenbruck, 1 Enoch 91-108 (2007) 74
wisdom, inheritance Stuckenbruck, 1 Enoch 91-108 (2007) 422
wisdom Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 48; Stuckenbruck, 1 Enoch 91-108 (2007) 422
withdrawal/rejection of/without Stuckenbruck, 1 Enoch 91-108 (2007) 325
woman/women Stuckenbruck, 1 Enoch 91-108 (2007) 207, 325
worship Stuckenbruck, 1 Enoch 91-108 (2007) 207, 474
wrath divine Stuckenbruck, 1 Enoch 91-108 (2007) 74, 492
zion' Stuckenbruck, 1 Enoch 91-108 (2007) 421
zion Stuckenbruck, 1 Enoch 91-108 (2007) 74