Tiresias: The Ancient Mediterranean Religions Source Database

472

Anon., 1 Enoch, 8.3

nan were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . .

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47 results
1. Septuagint, Tobit, 8.2-8.3 (th cent. BCE - 2nd cent. BCE) 8.2. As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke. 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him.
2. Hebrew Bible, Song of Songs, 4.13-4.14 (9th cent. BCE - 3rd cent. BCE) 4.13. שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים עִם פְּרִי מְגָדִים כְּפָרִים עִם־נְרָדִים׃ 4.14. נֵרְדְּ וְכַרְכֹּם קָנֶה וְקִנָּמוֹן עִם כָּל־עֲצֵי לְבוֹנָה מֹר וַאֲהָלוֹת עִם כָּל־רָאשֵׁי בְשָׂמִים׃ 4.13. Thy shoots are a park of pomegranates, With precious fruits; Henna with spikenard plants 4.14. Spikenard and saffron, calamus and cinnamon, With all trees of frankincense; Myrrh and aloes, with all the chief spices.
3. Hebrew Bible, Deuteronomy, 18.10-18.12, 28.13, 28.26, 28.29, 28.33, 28.44, 28.48, 28.65 (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׃ 28.13. וּנְתָנְךָ יְהוָה לְרֹאשׁ וְלֹא לְזָנָב וְהָיִיתָ רַק לְמַעְלָה וְלֹא תִהְיֶה לְמָטָּה כִּי־תִשְׁמַע אֶל־מִצְוֺת יְהוָה אֱלֹהֶיךָ אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לִשְׁמֹר וְלַעֲשׂוֹת׃ 28.26. וְהָיְתָה נִבְלָתְךָ לְמַאֲכָל לְכָל־עוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד׃ 28.29. וְהָיִיתָ מְמַשֵּׁשׁ בַּצָּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הָעִוֵּר בָּאֲפֵלָה וְלֹא תַצְלִיחַ אֶת־דְּרָכֶיךָ וְהָיִיתָ אַךְ עָשׁוּק וְגָזוּל כָּל־הַיָּמִים וְאֵין מוֹשִׁיעַ׃ 28.33. פְּרִי אַדְמָתְךָ וְכָל־יְגִיעֲךָ יֹאכַל עַם אֲשֶׁר לֹא־יָדָעְתָּ וְהָיִיתָ רַק עָשׁוּק וְרָצוּץ כָּל־הַיָּמִים׃ 28.44. הוּא יַלְוְךָ וְאַתָּה לֹא תַלְוֶנּוּ הוּא יִהְיֶה לְרֹאשׁ וְאַתָּה תִּהְיֶה לְזָנָב׃ 28.48. וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃ 28.65. וּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ וְלֹא־יִהְיֶה מָנוֹחַ לְכַף־רַגְלֶךָ וְנָתַן יְהוָה לְךָ שָׁם לֵב רַגָּז וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹן נָפֶשׁ׃ 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." 28.13. And the LORD will make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if thou shalt hearken unto the commandments of the LORD thy God, which I command thee this day, to observe and to do them;" 28.26. And thy carcasses shall be food unto all fowls of the air, and unto the beasts of the earth, and there shall be none to frighten them away." 28.29. And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not make thy ways prosperous; and thou shalt be only oppressed and robbed alway, and there shall be none to save thee." 28.33. The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed away:" 28.44. He shall lend to thee, and thou shalt not lend to him; he shall be the head, and thou shalt be the tail." 28.48. therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee." 28.65. And among these nations shalt thou have no repose, and there shall be no rest for the sole of thy foot; but the LORD shall give thee there a trembling heart, and failing of eyes, and languishing of soul."
4. Hebrew Bible, Genesis, 4.22-4.24, 5.21-5.25, 6.1-6.7, 6.11-6.21 (9th cent. BCE - 3rd cent. BCE) 4.22. וְצִלָּה גַם־הִוא יָלְדָה אֶת־תּוּבַל קַיִן לֹטֵשׁ כָּל־חֹרֵשׁ נְחֹשֶׁת וּבַרְזֶל וַאֲחוֹת תּוּבַל־קַיִן נַעֲמָה׃ 4.23. וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו עָדָה וְצִלָּה שְׁמַעַן קוֹלִי נְשֵׁי לֶמֶךְ הַאְזֵנָּה אִמְרָתִי כִּי אִישׁ הָרַגְתִּי לְפִצְעִי וְיֶלֶד לְחַבֻּרָתִי׃ 4.24. כִּי שִׁבְעָתַיִם יֻקַּם־קָיִן וְלֶמֶךְ שִׁבְעִים וְשִׁבְעָה׃ 5.21. וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃ 5.22. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.23. וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃ 5.24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ 5.25. וַיְחִי מְתוּשֶׁלַח שֶׁבַע וּשְׁמֹנִים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־לָמֶךְ׃ 6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 6.5. וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃ 6.6. וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃ 6.7. וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃ 6.11. וַתִּשָּׁחֵת הָאָרֶץ לִפְנֵי הָאֱלֹהִים וַתִּמָּלֵא הָאָרֶץ חָמָס׃ 6.12. וַיַּרְא אֱלֹהִים אֶת־הָאָרֶץ וְהִנֵּה נִשְׁחָתָה כִּי־הִשְׁחִית כָּל־בָּשָׂר אֶת־דַּרְכּוֹ עַל־הָאָרֶץ׃ 6.13. וַיֹּאמֶר אֱלֹהִים לְנֹחַ קֵץ כָּל־בָּשָׂר בָּא לְפָנַי כִּי־מָלְאָה הָאָרֶץ חָמָס מִפְּנֵיהֶם וְהִנְנִי מַשְׁחִיתָם אֶת־הָאָרֶץ׃ 6.14. עֲשֵׂה לְךָ תֵּבַת עֲצֵי־גֹפֶר קִנִּים תַּעֲשֶׂה אֶת־הַתֵּבָה וְכָפַרְתָּ אֹתָהּ מִבַּיִת וּמִחוּץ בַּכֹּפֶר׃ 6.15. וְזֶה אֲשֶׁר תַּעֲשֶׂה אֹתָהּ שְׁלֹשׁ מֵאוֹת אַמָּה אֹרֶךְ הַתֵּבָה חֲמִשִּׁים אַמָּה רָחְבָּהּ וּשְׁלֹשִׁים אַמָּה קוֹמָתָהּ׃ 6.16. צֹהַר תַּעֲשֶׂה לַתֵּבָה וְאֶל־אַמָּה תְּכַלֶנָּה מִלְמַעְלָה וּפֶתַח הַתֵּבָה בְּצִדָּהּ תָּשִׂים תַּחְתִּיִּם שְׁנִיִּם וּשְׁלִשִׁים תַּעֲשֶׂהָ׃ 6.17. וַאֲנִי הִנְנִי מֵבִיא אֶת־הַמַּבּוּל מַיִם עַל־הָאָרֶץ לְשַׁחֵת כָּל־בָּשָׂר אֲשֶׁר־בּוֹ רוּחַ חַיִּים מִתַּחַת הַשָּׁמָיִם כֹּל אֲשֶׁר־בָּאָרֶץ יִגְוָע׃ 6.18. וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתָּךְ וּבָאתָ אֶל־הַתֵּבָה אַתָּה וּבָנֶיךָ וְאִשְׁתְּךָ וּנְשֵׁי־בָנֶיךָ אִתָּךְ׃ 6.19. וּמִכָּל־הָחַי מִכָּל־בָּשָׂר שְׁנַיִם מִכֹּל תָּבִיא אֶל־הַתֵּבָה לְהַחֲיֹת אִתָּךְ זָכָר וּנְקֵבָה יִהְיוּ׃ 6.21. וְאַתָּה קַח־לְךָ מִכָּל־מַאֲכָל אֲשֶׁר יֵאָכֵל וְאָסַפְתָּ אֵלֶיךָ וְהָיָה לְךָ וְלָהֶם לְאָכְלָה׃ 4.22. And Zillah, she also bore Tubal-cain, the forger of every cutting instrument of brass and iron; and the sister of Tubal-cain was Naamah." 4.23. And Lamech said unto his wives: Adah and Zillah, hear my voice; Ye wives of Lamech, hearken unto my speech; For I have slain a man for wounding me, And a young man for bruising me;" 4.24. If Cain shall be avenged sevenfold, Truly Lamech seventy and sevenfold." 5.21. And Enoch lived sixty and five years, and begot Methuselah." 5.22. And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters." 5.23. And all the days of Enoch were three hundred sixty and five years." 5.24. And Enoch walked with God, and he was not; for God took him." 5.25. And Methuselah lived a hundred eighty and seven years, and begot Lamech." 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown." 6.5. 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." 6.6. And it repented the LORD that He had made man on the earth, and it grieved Him at His heart." 6.7. And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’" 6.11. And the earth was corrupt before God, and the earth was filled with violence." 6.12. And God saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth. ." 6.13. And God said unto Noah: ‘The end of all flesh is come before Me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth." 6.14. Make thee an ark of gopher wood; with rooms shalt thou make the ark, and shalt pitch it within and without with pitch." 6.15. And this is how thou shalt make it: the length of the ark three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits." 6.16. A light shalt thou make to the ark, and to a cubit shalt thou finish it upward; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it." 6.17. And I, behold, I do bring the flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; every thing that is in the earth shall perish." 6.18. But I will establish My covet with thee; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’wives with thee." 6.19. And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female." 6.20. of the fowl after their kind, and of the cattle after their kind, of every creeping thing of the ground after its kind, two of every sort shall come unto thee, to keep them alive." 6.21. And take thou unto thee of all food that is eaten, and gather it to thee; and it shall be for food for thee, and for them.’"
5. Hebrew Bible, Hosea, 8.4 (9th cent. BCE - 3rd cent. BCE) 8.4. הֵם הִמְלִיכוּ וְלֹא מִמֶּנִּי הֵשִׂירוּ וְלֹא יָדָעְתִּי כַּסְפָּם וּזְהָבָם עָשׂוּ לָהֶם עֲצַבִּים לְמַעַן יִכָּרֵת׃ 8.4. They have set up kings, but not from Me, they have made princes, and I knew it not; of their silver and their gold have they made them idols, that they may be cut off."
6. Hebrew Bible, Job, 38.6-38.7 (9th cent. BCE - 3rd cent. BCE) 38.6. עַל־מָה אֲדָנֶיהָ הָטְבָּעוּ אוֹ מִי־יָרָה אֶבֶן פִּנָּתָהּ׃ 38.7. בְּרָן־יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל־בְּנֵי אֱלֹהִים׃ 38.6. Whereupon were the foundations thereof fastened? Or who laid the corner-stone thereof," 38.7. When the morning stars sang together, And all the sons of God shouted for joy?"
7. Hebrew Bible, Leviticus, 19.18 (9th cent. BCE - 3rd cent. BCE) 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD."
8. Hebrew Bible, Isaiah, 2.20, 31.7, 44.25-44.26, 46.9-46.11, 47.12-47.13 (8th cent. BCE - 5th cent. BCE) 31.7. כִּי בַּיּוֹם הַהוּא יִמְאָסוּן אִישׁ אֱלִילֵי כַסְפּוֹ וֶאֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ לָכֶם יְדֵיכֶם חֵטְא׃ 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׃ 2.20. In that day a man shall cast away His idols of silver, and his idols of gold, Which they made for themselves to worship, To the moles and to the bats;" 31.7. For in that day they shall cast away every man his idols of silver, and his idols of gold, Which your own hands have made unto you for a sin." 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."
9. Hebrew Bible, Jeremiah, 10.4 (8th cent. BCE - 5th cent. BCE) 10.4. בְּכֶסֶף וּבְזָהָב יְיַפֵּהוּ בְּמַסְמְרוֹת וּבְמַקָּבוֹת יְחַזְּקוּם וְלוֹא יָפִיק׃ 10.4. They deck it with silver and with gold, They fasten it with nails and with hammers, that it move not."
10. Hebrew Bible, Judges, 6 (8th cent. BCE - 5th cent. BCE)
11. Hesiod, Works And Days, 110-201, 109 (8th cent. BCE - 7th cent. BCE) 109. Filling both land and sea, while every day
12. Hebrew Bible, Ezekiel, 7.19 (6th cent. BCE - 5th cent. BCE) 7.19. כַּסְפָּם בַּחוּצוֹת יַשְׁלִיכוּ וּזְהָבָם לְנִדָּה יִהְיֶה כַּסְפָּם וּזְהָבָם לֹא־יוּכַל לְהַצִּילָם בְּיוֹם עֶבְרַת יְהוָה נַפְשָׁם לֹא יְשַׂבֵּעוּ וּמֵעֵיהֶם לֹא יְמַלֵּאוּ כִּי־מִכְשׁוֹל עֲוֺנָם הָיָה׃ 7.19. They shall cast their silver in the streets, and their gold shall be as an unclean thing; their silver and their gold shall not be able to deliver them in the day of the wrath of the LORD; they shall not satisfy their souls, neither fill their bowels; because it hath been the stumblingblock of their iniquity."
13. Hebrew Bible, Ecclesiastes, 7.23 (5th cent. BCE - 2nd cent. BCE) 7.23. כָּל־זֹה נִסִּיתִי בַחָכְמָה אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי׃ 7.23. All this have I tried by wisdom; I said: ‘I will get wisdom’; but it was far from me."
14. Hebrew Bible, Zechariah, 1.9, 1.12-1.17 (5th cent. BCE - 4th cent. BCE) 1.9. וָאֹמַר מָה־אֵלֶּה אֲדֹנִי וַיֹּאמֶר אֵלַי הַמַּלְאָךְ הַדֹּבֵר בִּי אֲנִי אַרְאֶךָּ מָה־הֵמָּה אֵלֶּה׃ 1.12. וַיַּעַן מַלְאַךְ־יְהוָה וַיֹּאמַר יְהוָה צְבָאוֹת עַד־מָתַי אַתָּה לֹא־תְרַחֵם אֶת־יְרוּשָׁלִַם וְאֵת עָרֵי יְהוּדָה אֲשֶׁר זָעַמְתָּה זֶה שִׁבְעִים שָׁנָה׃ 1.13. וַיַּעַן יְהוָה אֶת־הַמַּלְאָךְ הַדֹּבֵר בִּי דְּבָרִים טוֹבִים דְּבָרִים נִחֻמִים׃ 1.14. וַיֹּאמֶר אֵלַי הַמַּלְאָךְ הַדֹּבֵר בִּי קְרָא לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת קִנֵּאתִי לִירוּשָׁלִַם וּלְצִיּוֹן קִנְאָה גְדוֹלָה׃ 1.15. וְקֶצֶף גָּדוֹל אֲנִי קֹצֵף עַל־הַגּוֹיִם הַשַּׁאֲנַנִּים אֲשֶׁר אֲנִי קָצַפְתִּי מְּעָט וְהֵמָּה עָזְרוּ לְרָעָה׃ 1.16. לָכֵן כֹּה־אָמַר יְהוָה שַׁבְתִּי לִירוּשָׁלִַם בְּרַחֲמִים בֵּיתִי יִבָּנֶה בָּהּ נְאֻם יְהוָה צְבָאוֹת וקוה [וְקָו] יִנָּטֶה עַל־יְרוּשָׁלִָם׃ 1.17. עוֹד קְרָא לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת עוֹד תְּפוּצֶינָה עָרַי מִטּוֹב וְנִחַם יְהוָה עוֹד אֶת־צִיּוֹן וּבָחַר עוֹד בִּירוּשָׁלִָם׃ 1.9. Then said I: ‘O my lord, what are these?’ And the angel that spoke with me said unto me: ‘I will show thee what these are.’" 1.12. Then the angel of the LORD spoke and said: ‘O LORD of hosts, how long wilt Thou not have compassion on Jerusalem and on the cities of Judah, against which Thou hast had indignation these threescore and ten years?" 1.13. And the LORD answered the angel that spoke with me with good words, even comforting words—" 1.14. so the angel that spoke with me said unto me: ‘Proclaim thou, saying: Thus saith the LORD of hosts: I am jealous for Jerusalem and for Zion with a great jealousy;" 1.15. and I am very sore displeased with the nations that are at ease; for I was but a little displeased, and they helped for evil." 1.16. Therefore thus saith the LORD: I return to Jerusalem with compassions: My house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth over Jerusalem." 1.17. Again, proclaim, saying: Thus saith the LORD of hosts: My cities shall again overflow with prosperity; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.’"
15. Septuagint, Tobit, 8.2-8.3 (4th cent. BCE - 2nd cent. BCE) 8.2. As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke. 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him.
16. Anon., 1 Enoch, 1, 1.2, 2, 2.1, 2.2, 3, 4, 5, 5.1, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 7, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 8, 8.1, 8.2, 8.4, 8.4-9.11, 8.5, 8.6, 8.7, 8.8, 9, 9.3, 9.6, 9.7, 9.8, 9.9, 9.10, 10, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 11, 12, 12.4, 12.5, 13, 13.1, 13.2, 14, 14.3, 15, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.8-16.1, 15.9, 15.10, 15.11, 15.12, 16, 16.2, 16.3, 16.4, 17, 17.3, 18, 18.8, 19, 19.1, 19.2, 20, 21, 22, 22.9, 23, 24, 24.2, 24.3, 24.4, 24.5, 25, 25.1, 25.3, 25.5, 25.6, 26, 27, 28, 29, 29.1, 30, 30.1, 30.2, 30.3, 31, 31.1, 31.2, 32, 32.1, 32.6, 33, 34, 35, 36, 40.7, 63.5, 63.6, 63.7, 64.2, 65.6, 65.7, 65.11, 69.1, 69.3, 69.4, 69.7, 69.8, 69.10, 69.11, 72.1, 86.1, 86.2, 86.3, 86.4, 86.6, 88.1, 88.2, 88.3, 92.1, 94.6, 94.9, 95.4, 95.5, 96.7, 97.3, 97.9, 98.2, 98.11, 98.16, 99.7, 99.11, 99.13, 100.4, 101.3, 102.3, 102.6, 103.8, 103.9, 103.10, 103.11, 103.12, 103.13, 103.14, 103.15 (3rd cent. BCE - 2nd cent. BCE) 1. The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, [And appear from His camp] And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him.
17. Anon., Jubilees, 4.15, 4.22, 4.27-4.28, 4.33, 5.1-5.2, 5.20-5.32, 6.32-6.38, 7.20-7.39, 8.2-8.3, 10.1, 10.12-10.14 (2nd cent. BCE - 2nd cent. BCE) 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. 4.22. and who wrote down the signs of heaven according to the order of their months in a book, that men might know the seasons of the years according to the order of their separate months. 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. 5.1. And it came to pass when the children of men began to multiply on the face of the earth and daughters were born unto them 5.2. that the angels of God saw them on a certain year of this jubilee, that they were beautiful to look upon; and they took themselves wives of all whom they chose, and they bare unto them sons and they were giants. 5.20. and all their judgments are ordained and written and engraved. 5.21. In regard to all He will judge, the great according to his greatness, and the small according to his smallness, and each according to his way. 5.22. And He is not one who will regard the person (of any), nor is He one who will receive gifts, if He saith that He will execute judgment on each: 5.23. if one gave everything that is on the earth, He will not regard the gifts or the person (of any), nor accept anything at his hands, for He is a righteous judge. 5.24. [And of the children of Israel it hath been written and ordained: If they turn to Him in righteousness, He will forgive all their transgressions and pardon all their sins. 5.25. It is written and ordained that He will show mercy to all who turn from all their guilt once each year.] 5.26. And as for all those who corrupted their ways and their thoughts before the flood, no man's person was accepted save that of Noah alone; for his person was accepted in behalf of his sons, whom (God) saved from the waters of the flood on his account; 5.27. for his heart was righteous in all his ways, according as it was commanded regarding him, and he had not departed from aught that was ordained for him. 5.28. And the Lord said that He would destroy everything which was upon the earth, both men and cattle, and beasts, and fowls of the air, and that which moveth on the earth. 5.29. And He commanded Noah to make him an ark, that he might save himself from the waters of the flood. 5.30. And Noah made the ark in all respects as He commanded him, in the twenty-seventh jubilee of years, in the fifth week in the fifth year (on the new moon of the first month). 5.31. And he entered in the sixth (year) thereof, in the second month, on the new moon of the second month 5.32. till the sixteenth; and he entered, and all that we brought to him, into the ark, and the Lord closed it from without on the seventeenth evening. 6.32. this feast is twofold and of a double nature: according to what is written and engraven concerning it celebrate it. 6.33. For I have written in the book of the first law, in that which I have written for thee, that thou shouldst celebrate it in its season, one day in the year 6.34. and I explained to thee its sacrifices that the children of Israel should remember and should celebrate it throughout their generations in this month, one day in every year. 6.35. And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. 6.36. These are written and ordained as a testimony for ever. 6.37. And Noah ordained them for himself as feasts for the generations for ever, so that they have become thereby a memorial unto him. 6.38. And on the new moon of the first month he was bidden to make for himself an ark, and on that (day) the earth became dry and he opened (the ark) and saw the earth. 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. 10.12. 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.
18. Anon., Testament of Asher, 3.2 (2nd cent. BCE - 2nd cent. CE) 3.2. But from wickedness flee away, destroying the (evil) inclination by your good works; for they that are double-faced serve not God, but their own lusts, so that they may please Beliar and men like unto themselves.
19. Anon., Testament of Dan, 5.1, 5.10 (2nd cent. BCE - 2nd cent. CE) 5.1. Observe, therefore, my children, the commandments of the Lord, And keep His law; Depart from wrath, And hate lying, That the Lord may dwell among you, And Beliar may flee from you.
20. Anon., Testament of Gad, 6.1-6.7 (2nd cent. BCE - 2nd cent. CE) 6.1. AND now, my children, I exhort you, love ye each one his brother, and put away hatred from your hearts, love one another in deed, and in word, and in the inclination of the soul. 6.2. For in the presence of my father I spake peaceably to Joseph; and when I had gone out, the spirit of hatred darkened my mind, and stirred up my soul to slay him. 6.3. Love ye one another from the heart; and if a man sin against thee, speak peaceably to him, and in thy soul hold not guile; and if he repent and confess, forgive him. 6.4. But if he deny it, do not get into a passion with him, lest catching the poison from thee he take to swearing and so thou sin doubly. 6.5. Let not another man hear thy secrets when engaged in legal strife, lest he come to hate thee and become thy enemy, and commit a great sin against thee; for ofttimes he addresseth thee guilefully or busieth himself about thee with wicked intent. 6.6. And though he deny it and yet have a sense of shame when reproved, give over reproving him. For be who denieth may repent so as not again to wrong thee; yea, he may also honour thee, and fear and be at peace with thee. 6.7. And if he be shameless and persist in his wrong-doing, even so forgive him from the heart, and leave to God the avenging.
21. Anon., Testament of Naphtali, 8.4 (2nd cent. BCE - 2nd cent. CE) 8.4. If ye work that which is good, my children, Both men and angels shall bless you; And God shall be glorified among the Gentiles through you, And the devil shall flee from you, And the wild beasts shall fear you, And the Lord shall love you, [And the angels shall cleave to you].
22. Anon., Testament of Reuben, 3.2-3.6, 5.5-5.7 (2nd cent. BCE - 2nd cent. CE) 3.2. With these spirits are mingled the spirits of error. 3.3. [First, the spirit of fornication is seated in the nature and in the senses; the second, the spirit of insatiableness, in the belly; the third, the spirit of fighting, in the liver and gall. 3.4. The fourth is the spirit of obsequiousness and chicanery, that through officious attention one may be fair in seeming. 3.5. The fifth is the spirit of pride, that one may be boastful and arrogant. The sixth is the spirit of lying, in perdition and jealousy to practise deceits, and concealments from kindred and friends. 3.6. The seventh is the spirit of injustice, with which are thefts and acts of rapacity, that a man may fulfill the desire of his heart; for injustice worketh together with the other spirits by the taking of gifts. 5.5. my children, and command your wives and your daughters, that they adorn not their heads and faces to deceive the mind: because every woman who useth these wiles hath been reserved for eternal punishment. 5.6. For thus they allured the Watchers who were before the flood; for as these continually beheld them, they lusted after them, and they conceived the act in their mind; for they changed themselves into the shape of men, and appeared to them when they were with their husbands.
23. Anon., Testament of Simeon, 2.7 (2nd cent. BCE - 2nd cent. CE) 2.7. And I set my mind against him to destroy him, because the prince of deceit sent forth the spirit of jealousy and blinded my mind, so that I regarded him not as a brother, nor did I spare even Jacob my father.
24. Anon., Testament of Zebulun, 9.8 (2nd cent. BCE - 2nd cent. CE)
25. Dead Sea Scrolls, Community Rule, 3.13-4.26, 3.17, 3.18, 3.19 (2nd cent. BCE - 1st cent. CE)
26. Septuagint, 2 Maccabees, 9.5-9.6, 9.28 (2nd cent. BCE - 2nd cent. BCE) 9.5. But the all-seeing Lord, the God of Israel, struck him an incurable and unseen blow. As soon as he ceased speaking he was seized with a pain in his bowels for which there was no relief and with sharp internal tortures --' 9.6. and that very justly, for he had tortured the bowels of others with many and strange inflictions.' 9.28. So the murderer and blasphemer, having endured the more intense suffering, such as he had inflicted on others, came to the end of his life by a most pitiable fate, among the mountains in a strange land.'
27. Septuagint, Ecclesiasticus (Siracides), 16.7, 16.27, 17.8-17.12, 28.1, 34.1-34.8, 40.6, 43.10 (2nd cent. BCE - 2nd cent. BCE) 16.7. He was not propitiated for the ancient giants who revolted in their might. 16.27. He arranged his works in an eternal order,and their dominion for all generations;they neither hunger nor grow weary,and they do not cease from their labors. 17.8. He set his eye upon their hearts to show them the majesty of his works. 17.11. He bestowed knowledge upon them,and allotted to them the law of life. 17.12. He established with them an eternal covet,and showed them his judgments. 28.1. He that takes vengeance will suffer vengeance from the Lord,and he will firmly establish his sins. 28.1. In proportion to the fuel for the fire, so will be the burning,and in proportion to the obstinacy of strife will be the burning;in proportion to the strength of the man will be his anger,and in proportion to his wealth he will heighten his wrath. 34.1. A man of no understanding has vain and false hopes,and dreams give wings to fools. 34.1. He that is inexperienced knows few things,but he that has traveled acquires much cleverness. 34.2. As one who catches at a shadow and pursues the wind,so is he who gives heed to dreams. 34.2. Like one who kills a son before his fathers eyes is the man who offers a sacrifice from the property of the poor. 34.3. The vision of dreams is this against that,the likeness of a face confronting a face. 34.4. From an unclean thing what will be made clean?And from something false what will be true? 34.5. Divinations and omens and dreams are folly,and like a woman in travail the mind has fancies. 34.6. Unless they are sent from the Most High as a visitation,do not give your mind to them. 34.7. For dreams have deceived many,and those who put their hope in them have failed. 34.8. Without such deceptions the law will be fulfilled,and wisdom is made perfect in truthful lips. 40.6. He gets little or no rest,and afterward in his sleep, as though he were on watch,he is troubled by the visions of his mind like one who has escaped from the battle-front;
28. Septuagint, Wisdom of Solomon, 13.10, 14.6 (2nd cent. BCE - 1st cent. BCE) 13.10. But miserable, with their hopes set on dead things, are the men who give the name "gods" to the works of mens hands,gold and silver fashioned with skill,and likenesses of animals,or a useless stone, the work of an ancient hand. 14.6. For even in the beginning, when arrogant giants were perishing,the hope of the world took refuge on a raft,and guided by thy hand left to the world the seed of a new generation.
29. Septuagint, 3 Maccabees, 2.4 (2nd cent. BCE - 2nd cent. BCE) 2.4. You destroyed those who in the past committed injustice, among whom were even giants who trusted in their strength and boldness, whom you destroyed by bringing upon them a boundless flood.
30. Anon., 2 Baruch, 29.3-29.8 (1st cent. CE - 2nd cent. CE)
31. New Testament, Apocalypse, 9.1 (1st cent. CE - 1st cent. CE) 9.1. The fifth angel sounded, and I saw a star from the sky fallen to the earth. The key to the pit of the abyss was given to him.
32. New Testament, Romans, 12.17 (1st cent. CE - 1st cent. CE) 12.17. Repay no one evil for evil. Respect what is honorable in the sight of all men.
33. New Testament, John, 20.4-20.6 (1st cent. CE - 1st cent. CE) 20.4. They both ran together. The other disciple outran Peter, and came to the tomb first. 20.5. Stooping and looking in, he saw the linen cloths lying, yet he didn't enter in. 20.6. Then Simon Peter came, following him, and entered into the tomb. He saw the linen cloths lying
34. New Testament, Luke, 1.26 (1st cent. CE - 1st cent. CE) 1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth
35. Anon., Genesis Rabba, 34.8 (2nd cent. CE - 5th cent. CE) 34.8. וְכָל הַחַיָּה אֲשֶׁר אִתְּךָ וגו' (בראשית ח, יז), אָמַר רַבִּי יוּדָן הַוְצֵא כְּתִיב הַיְצֵא קְרִי. וְשָׁרְצוּ בָאָרֶץ, וְלֹא בַתֵּבָה. וּפָרוּ בָאָרֶץ, וְלֹא בַתֵּבָה. (בראשית ח, יט): כָּל הַחַיָּה [ו] כָל הָרֶמֶשׂ וגו', כֹּל רוֹמֵשׁ, אָמַר רַבִּי אַיְּבוּ רוֹמֵשׂ מָלֵא פְּרַט לְכִלְאָיִם. לְמִשְׁפְּחֹתֵיהֶם, פְּרַט לְסִירוּס. עַל שִׁבְעָה דְּבָרִים נִצְטַוּוּ בְּנֵי נֹחַ, עַל עֲבוֹדַת כּוֹכָבִים, וְעַל גִּלּוּי עֲרָיוֹת, וְעַל שְׁפִיכוּת דָּמִים, וְעַל בִּרְכַּת הַשֵּׁם, וְעַל הַדִּין, וְעַל הַגָּזֵל, וְעַל אֵבָר מִן הֶחָי. רַבִּי חֲנִינָא בֶּן גַּמְלִיאֵל אוֹמֵר אַף עַל הַדָּם מִן הֶחָי. רַבִּי אֱלִיעֶזֶר אוֹמֵר אַף עַל הַכִּלְאָיִם. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר אַף עַל הַכְּשָׁפִים. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר אַף עַל הַסֵּרוּס. אָמַר רַבִּי אַסֵּי עַל כָּל הָאָמוּר בַּפָּרָשָׁה נִצְטַוּוּ בְּנֵי נֹחַ (דברים יח, י): לֹא יִמָּצֵא בְךָ מַעֲבִיר בְּנוֹ וּבִתּוֹ וגו', וּכְתִיב בַּתְרֵיהּ (דברים יח, יב): כִּי תוֹעֲבַת ה' כָּל עוֹשֵׂה אֵלֶּה. 34.8. Bring forth (hayetze) with you every living thing that is with you…that they may swarm in the earth (Gen. 8:18). R. Yudan said: havtze is written, but it is read hayetze: that they may swarm in the earth - but not in the Ark. And be fruitful and multiply upon the earth - but not in the Ark. 'Every beast, every creeping thing, and every fowl, whatsoever moves (kol romes) upon the earth (Gen 8:19). R. Aivu said: Kol romes is written fully [with a vav] - it excludes kilayim [mixing species]. After their families: this excludes emasculation. The children of Noah were enjoined concerning seven tings: Idolatry, incest, murder, cursing the Divine Name [blasphemy], civil law, and a limb torn from a living animal. Rabbi Chanina ben Gamliel says: also concerning blood from a living animal. Rabbi Eleazar says: also against mixing species. Rabbi Shime'on ben Yochai says: also against witchcraft. Rabbi Yocha ben Beroka says: also against emasculation. Rabbi Assi said: The children of Noah were ordered regarding everything stated in the sentence: 'There shall not be found among you any one that makes his son or his daughter to pass through the fire, etc.' (Deut. 18:10) and afterwards 'because it is an abomination for Ad-nai all that do this.' (Deut. 18:12)"
36. Athenagoras, Apology Or Embassy For The Christians, 25-26, 24 (2nd cent. CE - 2nd cent. CE) 24. What need is there, in speaking to you who have searched into every department of knowledge, to mention the poets, or to examine opinions of another kind? Let it suffice to say thus much. If the poets and philosophers did not acknowledge that there is one God, and concerning these gods were not of opinion, some that they are demons, others that they are matter, and others that they once were men, - there might be some show of reason for our being harassed as we are, since we employ language which makes a distinction between God and matter, and the natures of the two. For, as we acknowledge a God, and a Son his Logos, and a Holy Spirit, united in essence - the Father, the Son, the Spirit, because the Son is the Intelligence, Reason, Wisdom of the Father, and the Spirit an effluence, as light from fire; so also do we apprehend the existence of other powers, which exercise dominion about matter, and by means of it, and one in particular, which is hostile to God: not that anything is really opposed to God, like strife to friendship, according to Empedocles, and night to day, according to the appearing and disappearing of the stars (for even if anything had placed itself in opposition to God, it would have ceased to exist, its structure being destroyed by the power and might of God), but that to the good that is in God, which belongs of necessity to Him, and co-exists with Him, as color with body, without which it has no existence (not as being part of it, but as an attendant property co-existing with it, united and blended, just as it is natural for fire to be yellow and the ether dark blue) - to the good that is in God, I say, the spirit which is about matter, who was created by God, just as the other angels were created by Him, and entrusted with the control of matter and the forms of matter, is opposed. For this is the office of the angels - to exercise providence for God over the things created and ordered by Him; so that God may have the universal and general providence of the whole, while the particular parts are provided for by the angels appointed over them. Just as with men, who have freedom of choice as to both virtue and vice (for you would not either honour the good or punish the bad, unless vice and virtue were in their own power; and some are diligent in the matters entrusted to them by you, and others faithless), so is it among the angels. Some, free agents, you will observe, such as they were created by God, continued in those things for which God had made and over which He had ordained them; but some outraged both the constitution of their nature and the government entrusted to them: namely, this ruler of matter and its various forms, and others of those who were placed about this first firmament (you know that we say nothing without witnesses, but state the things which have been declared by the prophets); these fell into impure love of virgins, and were subjugated by the flesh, and he became negligent and wicked in the management of the things entrusted to him. of these lovers of virgins, therefore, were begotten those who are called giants. And if something has been said by the poets, too, about the giants, be not surprised at this: worldly wisdom and divine differ as much from each other as truth and plausibility: the one is of heaven and the other of earth; and indeed, according to the prince of matter, - We know we oft speak lies that look like truths.
37. Clement of Alexandria, Extracts From The Prophets, 53.4 (2nd cent. CE - 3rd cent. CE)
38. Clement of Alexandria, Miscellanies, 1.16.80 (2nd cent. CE - 3rd cent. CE)
39. Irenaeus, Refutation of All Heresies, 1.15.6 (2nd cent. CE - 3rd cent. CE)
40. Irenaeus, Demonstration of The Apostolic Teaching, 18 (2nd cent. CE - 2nd cent. CE)
41. Justin, Second Apology, 5 (2nd cent. CE - 2nd cent. CE) 5. But if this idea take possession of some one, that if we acknowledge God as our helper, we should not, as we say, be oppressed and persecuted by the wicked; this, too, I will solve. God, when He had made the whole world, and subjected things earthly to man, and arranged the heavenly elements for the increase of fruits and rotation of the seasons, and appointed this divine law - for these things also He evidently made for man - committed the care of men and of all things under heaven to angels whom He appointed over them. But the angels transgressed this appointment, and were captivated by love of women, and begot children who are those that are called demons; and besides, they afterwards subdued the human race to themselves, partly by magical writings, and partly by fears and the punishments they occasioned, and partly by teaching them to offer sacrifices, and incense, and libations, of which things they stood in need after they were enslaved by lustful passions; and among men they sowed murders, wars, adulteries, intemperate deeds, and all wickedness. Whence also the poets and mythologists, not knowing that it was the angels and those demons who had been begotten by them that did these things to men, and women, and cities, and nations, which they related, ascribed them to god himself, and to those who were accounted to be his very offspring, and to the offspring of those who were called his brothers, Neptune and Pluto, and to the children again of these their offspring. For whatever name each of the angels had given to himself and his children, by that name they called them.
42. Minucius Felix, Octavius, 27, 26 (2nd cent. CE - 3rd cent. CE)
43. Tertullian, Apology, 35.12 (2nd cent. CE - 3rd cent. CE)
44. Tertullian, On Idolatry, 4.2, 9.1 (2nd cent. CE - 3rd cent. CE)
45. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) 16b. יכשל בו דאמר רבא בר מחסיא אמר רב חמא בר גוריא אמר רב בשביל משקל שני סלעים מילת שהוסיף יעקב ליוסף משאר אחיו נתגלגל הדבר וירדו אבותינו למצרים אמר רבי בנימן בר יפת רמז רמז לו שעתיד בן לצאת ממנו שיצא מלפני המלך בחמשה לבושי מלכות שנאמר ומרדכי יצא בלבוש מלכות תכלת וגו',(בראשית מה, יד) ויפול על צוארי בנימן אחיו כמה צוארין הוו ליה לבנימין אמר רבי אלעזר בכה על שני מקדשים שעתידין להיות בחלקו של בנימין ועתידין ליחרב ובנימין בכה על צואריו בכה על משכן שילה שעתיד להיות בחלקו של יוסף ועתיד ליחרב,(בראשית מה, יב) והנה עיניכם רואות ועיני אחי בנימין אמר רבי אלעזר אמר להם כשם שאין בלבי על בנימין אחי שלא היה במכירתי כך אין בלבי עליכם כי פי המדבר אליכם כפי כן לבי,(בראשית מה, כג) ולאביו שלח כזאת עשרה חמורים נושאים מטוב מצרים מאי מטוב מצרים אמר ר' בנימין בר יפת אמר רבי אלעזר שלח לו יין [ישן] שדעת זקנים נוחה הימנו,(בראשית נ, יח) וילכו גם אחיו ויפלו לפניו אמר רבי בנימין בר יפת אמר רבי אלעזר היינו דאמרי אינשי תעלא בעידניה סגיד ליה,תעלא מאי בצירותיה מאחווה אלא אי איתמר הכי איתמר (בראשית מז, לא) וישתחו ישראל על ראש המטה אמר רבי בנימין בר יפת אמר רבי אלעזר תעלא בעידניה סגיד ליה,(בראשית נ, כא) וינחם אותם וידבר על לבם אמר רבי בנימין בר יפת אמר רבי אלעזר מלמד שאמר להם דברים שמתקבלין על הלב ומה עשרה נרות לא יכלו לכבות נר אחד נר אחד היאך יכול לכבות עשרה נרות,(אסתר ח, טז) ליהודים היתה אורה ושמחה וששון ויקר אמר רב יהודה אורה זו תורה וכן הוא אומר (משלי ו, כג) כי נר מצוה ותורה אור שמחה זה יום טוב וכן הוא אומר (דברים טז, יד) ושמחת בחגך ששון זו מילה וכן הוא אומר (תהלים קיט, קסב) שש אנכי על אמרתך,ויקר אלו תפלין וכן הוא אומר (דברים כח, י) וראו כל עמי הארץ כי שם ה' נקרא עליך ויראו ממך ותניא רבי אליעזר הגדול אומר אלו תפלין שבראש,ואת פרשנדתא וגו' עשרת בני המן אמר רב אדא דמן יפו עשרת בני המן ועשרת צריך לממרינהו בנשימה אחת מאי טעמא כולהו בהדי הדדי נפקו נשמתייהו אמר רבי יוחנן ויו דויזתא צריך למימתחה בזקיפא כמורדיא דלברות מאי טעמא כולהו בחד זקיפא אזדקיפו,אמר רבי חנינא בר פפא דרש ר' שילא איש כפר תמרתא כל השירות כולן נכתבות אריח על גבי לבינה ולבינה על גבי אריח,חוץ משירה זו ומלכי כנען שאריח על גבי אריח ולבינה על גבי לבינה מ"ט שלא תהא תקומה למפלתן,ויאמר המלך לאסתר המלכה בשושן הבירה הרגו היהודים אמר רבי אבהו מלמד שבא מלאך וסטרו על פיו,ובבאה לפני המלך אמר עם הספר אמר אמרה מיבעי ליה אמר רבי יוחנן אמרה לו יאמר בפה מה שכתוב בספר,דברי שלום ואמת אמר רבי תנחום ואמרי לה אמר רבי אסי מלמד שצריכה שרטוט כאמיתה של תורה,ומאמר אסתר קיים מאמר אסתר אין דברי הצומות לא אמר רבי יוחנן דברי הצומות ומאמר אסתר קיים (את ימי) הפורים האלה,כי מרדכי היהודי משנה למלך אחשורוש וגדול ליהודים ורצוי לרוב אחיו לרוב אחיו ולא לכל אחיו מלמד שפירשו ממנו מקצת סנהדרין,אמר רב יוסף גדול ת"ת יותר מהצלת נפשות דמעיקרא חשיב ליה למרדכי בתר ד' ולבסוף בתר חמשה מעיקרא כתיב (עזרא ב, ב) אשר באו עם זרובבל ישוע נחמיה שריה רעליה מרדכי בלשן ולבסוף כתיב (נחמיה ז, ז) הבאים עם זרובבל ישוע נחמיה עזריה רעמיה נחמני מרדכי בלשן,אמר רב ואיתימא רב שמואל בר מרתא גדול תלמוד תורה יותר מבנין בית המקדש שכל זמן שברוך בן נריה קיים לא הניחו עזרא ועלה,אמר רבה אמר רב יצחק בר שמואל בר מרתא גדול תלמוד תורה יותר מכבוד אב ואם שכל אותן שנים שהיה יעקב אבינו בבית עבר לא נענש דאמר מר 16b. bhehimself bshould stumbleby showing favoritism to Benjamin? bAs Rava bar Meḥaseyya saidthat bRav Ḥama bar Gurya saidthat bRav said: Due tothe weight of btwo sela of fine wool that Jacobgave to Joseph, which he badded towhat he gave bJoseph beyondwhat he gave bthe rest of his brothers,as he made him his special coat, bthe story progressed and our forefathers went down to Egypt.How then could Joseph have displayed similar favoritism toward Benjamin? bRabbi Binyamin bar Yefet said: Hewas not showing favoritism. Rather, he bintimated to him that a descendant was destined to issue from him who would go out from the presence of the kingwearing bfive royal garments, as it is stated: “And Mordecai went forthfrom the presence of the king bin royal apparel of sky blueand white, and with a great crown of gold, and with a wrap of fine linen and purple” (Esther 8:15).,The Gemara elaborates on certain elements in the story of Joseph and his brothers. The verse states with regard to Joseph: b“And he fell on his brother Benjamin’s neck [ itzavarei/b] and wept” (Genesis 45:14). The wording of the verse gives rise to a question, as the word itzavareiis plural, meaning necks: bHow many necks did Benjamin have,such that the verse should use the plural itzavareirather than the singular itzavar /i? bRabbi Elazar said:This intimates bthatJoseph bcried over the two Temples that were destined to be in thetribal bterritory of Benjamin and were destined to be destroyed.The same verse continues: b“And Benjamin wept on his neck”(Genesis 45:14); bhe cried over the tabernacle of Shiloh that was destined to be in thetribal bterritory of Joseph and was destined to be destroyed. /b,The verse states: b“And behold, your eyes see, and the eyes of my brother Benjamin”(Genesis 45:12). bRabbi Elazar said:Joseph bsaid tohis brothers as follows: bJust as Icertainly bharbor noresentment bin my heart toward my brother Benjamin, for he was noteven bpresent when I was sold, so too, I harbor noresentment btoward you.The verse continues: b“That it is my mouth [ iki fi /i] that speaks to you”(Genesis 45:12), i.e., bAs my mouth [ ikefi /i] is, so is my heart. /b,The verse states: b“And to his father he sent after this manner ten donkeys laden with the good things of Egypt”(Genesis 45:23). The Gemara asks: bWhat are “the good things of Egypt”that are mentioned but not specified here? bRabbi Binyamin bar Yefet saidthat bRabbi Elazar said: He sent him aged wine, which the elderly find pleasing. /b,Following Jacob’s death, it states concerning Joseph: b“And his brothers even went and fell down before him”(Genesis 50:18). bRabbi Binyamin bar Yefet saidthat bRabbi Elazar said: Thisexplains the folk saying bthat people say: When the fox is in its hour, bow down to it,i.e., if a fox is appointed king, one must bow down before and submit oneself to it.,The Gemara expresses astonishment at the use of this parable: Are you calling Joseph ba fox? What, was he inferior to his brotherssuch that in relation to them you call him a fox? bRather, if such a statement was stated, it was stated as follows,not in connection with this verse, but rather in connection with a different verse. The verse states: b“And Israel bowed himself upon the head of the bed”(Genesis 47:31). With regard to this, bRabbi Binyamin bar Yefet saidthat bRabbi Elazar said: When the fox is in its hour, bow down to it,as Jacob had to bow down before his son Joseph, who had reached greatness.,It says with regard to Joseph’s remarks to his brothers: b“And he comforted them and spoke to their hearts”(Genesis 50:21). bRabbi Binyamin bar Yefet saidthat bRabbi Elazar said:This bteaches that he spoke to them words that are acceptable to the heart,and alleviated their fears. This is what he said: bIf ten lights could not put out one light,as all of you were unable to do me harm, bhow can one light put out ten lights? /b,§ The Gemara returns to its explanation of the Megilla. The verse states: b“The Jews had light and gladness, and joy and honor”(Esther 8:16). bRav Yehuda said: “Light”; thisis referring to the bTorahthat they once again studied. bAnd similarly it says: “For the mitzva is a lamp and the Torah is light”(Proverbs 6:23). b“Gladness” [ isimḥa /i]; thisis referring to bthe Festivalsthat they once again observed. bAnd similarly it says: “And you shall be glad [ ivesamakhta /i] on your Festival”(Deuteronomy 16:14). b“Joy” [ isasson /i]; thisis referring to bcircumcision,as they once again circumcised their sons. bAnd similarly it says: “I rejoice [ isas /i] at Your word”(Psalms 119:162), which the Sages understood as referring to David’s rejoicing over the mitzva of circumcision., b“Honor”; this isreferring to bphylacteries,which they once again donned. bAnd similarly it says: “And all peoples of the earth will see that you are called by the name of the Lord; and they will be afraid of you”(Deuteronomy 28:10). bAnd it was taughtin a ibaraita /i: bRabbi Eliezer the Great said: Thisis referring to bthe phylacteries worn on the head.Haman had banned the fulfillment of all the mitzvot mentioned, but upon Haman’s demise the Jews returned to their observance.,The verse states: “And in Shushan the capital the Jews slew and destroyed five hundred men. bAnd Parshandatha… /band Vaizatha, bthe ten sons of Haman”(Esther 9:6–10). bRav Adda from Jaffa said:When reading the Megilla, the names of bthe ten sons of Haman andthe word b“ten” must be said in one breath. What is the reasonfor this? It is that btheir souls all departed together. Rabbi Yoḥa said:The letter ivavinthe name b“Vaizatha”is a lengthened ivavand bmust be elongated as a pole, like a steering oar of a ship [ iliberot /i]. What is the reasonfor this? To indicate that bthey were all hanged on one pole. /b, bRabbi Ḥanina bar Pappa saidthat bRabbi Sheila, a man of the village of Timarta, interpreteda verse bhomiletically: Allof bthe songsin the Bible bare writtenin the form of ba half brick arranged upon a whole brick and a whole brick arranged upon a half brick,i.e., each line of the song is divided into a stitch of text, referred to as a half brick, which is separated by a blank space, referred to as a whole brick, from the concluding stitch of that line of text.,The next line of the song inverts the sequence. bThis is the principle for all songs in the Bible exceptfor bthis song,referring to the list of Haman’s sons, bandthe song listing bthe kings of Canaanwho were defeated by Joshua. These two songs are written in the form of ba half brick arranged upon a half brick and a whole brick arranged upon a whole brick,i.e., one stitch of text over another, and one blank space over another. bWhat is the reasonthat these two songs are written in this anomalous fashion? bSo that they should never rise from their downfall.Just as a wall that is built in this manner will not stand, so too, these individuals should have no resurgence.,The verse states: b“And the king said to Esther the queen: The Jews have slainand destroyed five hundred men bin Shushan the capital,and also the ten sons of Haman; what have they done in the rest of the king’s provinces? Now what is your petition and it shall be granted to you; and what more do you request, and it shall be done” (Esther 9:12). bRabbi Abbahu said: This teaches that an angel came and slapped him on his mouth,so that he was unable to finish what he was saying; he started with a complaint about what the Jews were doing, but ended on an entirely different note.,The verse states: b“But when she came before the king, he said with a letter”(Esther 9:25). Why does it say: b“He said”? It should have said: “She said,”as it was Esther who changed the decree. bRabbi Yoḥa said: She said toAhasuerus: bLet it be said byword of bmouth,indicating that bthat which is written in the lettershould also be ordered verbally.,With regard to what is stated: b“Words of peace and truth”(Esther 9:30), bRabbi Tanḥum said, and some saythat bRabbi Asisaid: This bteaches thata Megilla scroll brequires scoring,i.e., that the lines for the text must be scored onto the parchment, bas the Torah itself,i.e., as is done in a Torah scroll.,The verses say: “The matters of the fasts and their cry. bAnd the decree of Esther confirmedthese matters of Purim” (Esther 9:31–32). The Gemara asks: Should we say that b“the decree of Esther” indeedconfirmed these matters of Purim, but b“the matters of the fasts”did bnot?But didn’t the fasts also contribute to the miracle? bRabbi Yoḥa said:These two verses, b“The matters of the fastsand their cry. bAnd the decree of Esther confirmed these matters of Purim,”should be read as one.,The verse states: b“For Mordecai the Jew was second to the king Ahasuerus, and great among the Jews, and accepted by the majority of his brethren”(Esther 10:3). The Gemara comments: The verse indicates that Mordecai was accepted only b“By the majority of his brethren,” but not by all his brethren.This bteaches that somemembers bof the Sanhedrin parted from him,because he occupied himself with community needs, and was therefore compelled to neglect his Torah study. They felt that this was a mistake and that he should have remained active on the Sanhedrin., bRav Yosef said: Studying Torah is greater than saving lives, as initially,when listing the Jewish leaders who came to Eretz Yisrael, bMordecai was mentioned after fourother people, bbut at the endhe was listed bafter five.This is taken to indicate that his involvement in governmental affairs instead of in Torah study lowered his stature one notch. The Gemara proves this: bAt first it is written: “Who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan”(Ezra 2:2); bbut in the endin a later list bit is written: “Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahmani, Mordecai, Bilshan”(Nehemiah 7:7)., bRav said, and some saythat bRav Shmuel bar Martasaid: bStudying Torah is greaterand more important bthan building the Temple.A proof of this is that bfor as long as Baruch ben Neriah was alivein Babylonia, bEzra,who was his disciple, bdid not leave him and go upto Eretz Yisrael to build the Temple., bRabba saidthat bRav Yitzḥak bar Shmuel bar Marta said: Studying Torah isgreater and bmoreimportant bthan honoring one’s father and mother,and a proof of this is bthat for all those years that our father Jacob spent in the house of Eberand studied Torah there bhe was not punishedfor having neglected to fulfill the mitzva of honoring one’s parents. bAs the Master said: /b
46. Pseudo Clementine Literature, Homilies, 8.12-8.13 (3rd cent. CE - 4th cent. CE)
47. Anon., 3 Enoch, 7, 6

Subjects of this text:

subject	book bibliographic info
1 enoch,history of scholarship on	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28, 34
1 enoch book of	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 37, 39
abimelech/ebed-melech	Allison (2018), 4 Baruch, 267
accusing,heavenly	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28, 75
accusing,rivalry with humans	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 257
accusing	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 257
adam and eve	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 49, 90
afterlife,reward	Stuckenbruck (2007), 1 Enoch 91-108, 206
aloe	Levison (2023), The Greek Life of Adam and Eve. 930
angel	Allison (2018), 4 Baruch, 267
angelic descent,and anti-pagan polemics	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 164, 175
angelic descent,and origins of evil	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 37, 49, 114, 164
angelic descent,chronology of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 37, 75, 257
angelic descent,for positive aims	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 90
angelic descent,oral traditions about	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 177
angelic sin,as epistemological transgression	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 31, 32, 34, 37, 38, 41, 42, 49, 75, 90, 92, 109, 114, 164, 175, 177, 183, 257
angelic sin,as intermarriage	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 92
angelic sin,as sexual transgression	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28, 31, 34, 37, 90, 92, 114
angelic sin,as transgression of proper roles	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 164
angelic sin	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28, 75
angels	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 37, 39
apocalyptic literature,and book of daniel	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 75, 90, 92, 109, 114, 164, 175, 177, 183, 257
apocalyptic literature,and hekhalot literature	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 257
apocalyptic literature,and wisdom literature	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 42
apocalyptic literature,history of scholarship on	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 75, 90, 92, 109, 114, 164, 175, 177, 183, 257
apology,apologetics,christian	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 164, 175, 177, 183, 257
archangel,guardian,as	Allison (2018), 4 Baruch, 267
archangel,lord,of the	Allison (2018), 4 Baruch, 267
aromatic cane	Levison (2023), The Greek Life of Adam and Eve. 930
asael,azael,and human sin	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 37
asael,azael,and similarly named angels/demons	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 177, 257
asael,azael,as culture-hero	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 34, 38
asael,azael,as first angel to descend	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 75, 257
asael,azael,as leader of fallen angels	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28
asael,azael,as teacher	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28, 31, 37, 164, 257
asael,azael,paired with semihazah/semhazai	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28
asael	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 37, 39
asbel	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 114
astray,to lead/go/wander	Stuckenbruck (2007), 1 Enoch 91-108, 373
astronomy,astrology,as angelic teaching	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 109, 175, 177
astronomy,astrology,as invention of sethians	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 32
astronomy,astrology	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 109
authority,lack of	Stuckenbruck (2007), 1 Enoch 91-108, 206
azazel,and asael/azael	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 177
azazel,and satan	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 177
azzah/uzzah,as teachers	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 257
azzah/uzzah	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 257
baraqel	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 37
beauty	Levison (2023), The Greek Life of Adam and Eve. 930
book of noah	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 37, 39
book of the watchers,and etiology of evil	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 164
book of the watchers,and greco-roman culture	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38, 109
book of the watchers,jewish back-borrowing of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 257
book of the watchers,polysemy of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 34, 37, 183
book of the watchers,redaction of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 34, 42, 49
cain,cainites	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
cainan	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 92
cainites as,fallen angels as	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 34, 38, 109
cainites as,greco-roman traditions about	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 109
cainites as	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
chronography	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 257
cinnamon	Levison (2023), The Greek Life of Adam and Eve. 930
civilization,as decline	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38, 92
civilization,origins of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 37, 38, 109
clement of alexandria	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 183, 257
cosmetics,cosmetology,and promiscuity	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 32, 38
cosmetics,cosmetology,as angelic teaching	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 37, 38, 164
cosmology,in enochic literature	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 41, 42, 49, 75
creation	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 179; Stuckenbruck (2007), 1 Enoch 91-108, 346
curses	Stuckenbruck (2007), 1 Enoch 91-108, 206, 277, 279
d/demonisation	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
darkness,day of	Stuckenbruck (2007), 1 Enoch 91-108, 206
day,of great judgement	Stuckenbruck (2007), 1 Enoch 91-108, 206
deeds,wicked of humans	Stuckenbruck (2007), 1 Enoch 91-108, 279
demonology,and magic	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 177
demonology,christian	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175
demonology,jewish	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 164
demons,and fallen angels	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 49, 175
demons,and heretics	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 177
demons,and idolatry	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 49, 114
demons,origin of	Stuckenbruck (2007), 1 Enoch 91-108, 402
demons,worship of	Stuckenbruck (2007), 1 Enoch 91-108, 402
diaspora judaism	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 109
divination,as angelic teaching	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 32, 37, 49, 177
divination,biblical views of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 41
divination,mesopotamian	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 41
divination	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 109
dreams/dream visions	Stuckenbruck (2007), 1 Enoch 91-108, 373
dyes	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 31, 32
elect	Estes (2020), The Tree of Life, 167
enoch,and revealed knowledge	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 41, 42, 49
enoch,as rebuking fallen angels	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 90
enoch,elevation of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 49
enochic literary tradition,and 3 enoch	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 257
enochic literary tradition,and jubilees	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 90
enochic literary tradition,place of book of dreams in	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 75, 90, 92, 109, 114, 164, 175, 177, 183, 257
enochic literature,preservation of extracts from	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 257
enosh	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 257
epistemology	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 75, 183
eschatological	Levison (2023), The Greek Life of Adam and Eve. 930
eschatology/eschatological,judgement	Stuckenbruck (2007), 1 Enoch 91-108, 402
eternity	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 179
eve	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 114
evil,and human responsibility	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 37
evil,problem of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 37
evil,supernatural etiology of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28, 49, 164
evil	Estes (2020), The Tree of Life, 167
face	Stuckenbruck (2007), 1 Enoch 91-108, 373
fallen angels,and pagan gods	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175
fallen angels,as paradigms of punished wicked	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 90
fallen angels,as stars	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 75
fallen angels,imprisonment of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 109
fallen angels,punishment of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28
fallen angels	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 164
flood,causes of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 92
flood,generation of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 31, 257
flood/deluge,great/noahs	Stuckenbruck (2007), 1 Enoch 91-108, 402
food,righteous as	Stuckenbruck (2007), 1 Enoch 91-108, 206
fools/foolishness	Stuckenbruck (2007), 1 Enoch 91-108, 373
forgive/forgiveness	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
fragrances,paradise,of	Levison (2023), The Greek Life of Adam and Eve. 930
fragrances	Levison (2023), The Greek Life of Adam and Eve. 930
frankincense	Levison (2023), The Greek Life of Adam and Eve. 930
fruit	Estes (2020), The Tree of Life, 167; Levison (2023), The Greek Life of Adam and Eve. 930
genesis,and book of the watchers	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38, 75, 90, 92, 109, 114, 164, 175, 177, 183, 257
genesis,and jubilees	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 90
genesis,history of interpretation of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 49
gentiles	Stuckenbruck (2007), 1 Enoch 91-108, 402
giants,and pagan gods	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 164
giants,as symbols of foreign nations	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 75
giants,oppressors	Stuckenbruck (2007), 1 Enoch 91-108, 402
giants,violence of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28, 31
giants	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 37, 39; Stuckenbruck (2007), 1 Enoch 91-108, 346, 402
goat	Levison (2023), The Greek Life of Adam and Eve. 930
god,most high	Stuckenbruck (2007), 1 Enoch 91-108, 373
head	Stuckenbruck (2007), 1 Enoch 91-108, 206
heal/healers/healings	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
healing	Stuckenbruck (2007), 1 Enoch 91-108, 279
hearts	Stuckenbruck (2007), 1 Enoch 91-108, 373
heavenly ascent	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 49
hellenistic,of antediluvian age	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 92, 164
help	Stuckenbruck (2007), 1 Enoch 91-108, 206
hermoni	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 32, 109
hope/hopelessness	Stuckenbruck (2007), 1 Enoch 91-108, 206, 373
idolatry,and generation of enosh	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 257
idolatry,as linked to fallen angels and demons	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 49, 114, 164
idolatry	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38; Stuckenbruck (2007), 1 Enoch 91-108, 402
illness	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
impurity,geneological	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 92
impurity,moral	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
impurity,sexual	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 31, 34
impurity	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
incense	Levison (2023), The Greek Life of Adam and Eve. 930
instruction/teaching,by fools/sinners	Stuckenbruck (2007), 1 Enoch 91-108, 373
instruction/teaching,by the fallen angels	Stuckenbruck (2007), 1 Enoch 91-108, 277, 402
instruction/teaching,false	Stuckenbruck (2007), 1 Enoch 91-108, 373
instruction/teaching,gentile	Stuckenbruck (2007), 1 Enoch 91-108, 402
intermarriage	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 92, 109, 114, 164, 175, 177, 183, 257
irenaeus	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 177
irony/ironical	Stuckenbruck (2007), 1 Enoch 91-108, 279
jared	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 90, 114
jerome	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 257
jerusalem	Stuckenbruck (2007), 1 Enoch 91-108, 279
jesus,identity of	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
judgment	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 179; Estes (2020), The Tree of Life, 167; Levison (2023), The Greek Life of Adam and Eve. 930
justin martyr	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 164, 175, 183
knowledge,and sex	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 31, 32
knowledge,and violence	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 31
knowledge,corrupting power of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 32
knowledge,human and divine	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
knowledge,revealed	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 31, 32, 34, 37, 38, 41, 42, 49, 75, 90, 92, 109, 114, 164, 175, 177, 183, 257
knowledge,secret	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 32, 42, 49, 114, 183
kokabel	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 37, 39
labour	Stuckenbruck (2007), 1 Enoch 91-108, 206, 373
leaves	Estes (2020), The Tree of Life, 167
life / afterlife,earthly	Stuckenbruck (2007), 1 Enoch 91-108, 206
literary production	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28, 31, 32, 34, 37, 38, 41, 42, 49, 75, 90, 92, 109, 114, 164, 175, 177, 183
magic,as angelic teaching	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 32, 37, 92, 109, 114, 164, 175, 177, 257
mercy	Stuckenbruck (2007), 1 Enoch 91-108, 206
mesopotamia	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 41
metalworking,and female vanity	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 32, 37, 38, 164
metalworking,and idolatry	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38, 257
metalworking,and violence	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 32, 38, 164
metalworking,as angelic teaching	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 31, 32, 37, 38, 114
metalworking,as invention of cainites	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
michael	Estes (2020), The Tree of Life, 167; Levison (2023), The Greek Life of Adam and Eve. 930; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 109
minicius felix	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175
moses,christian redeployment of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175
moses,epistemological ramifications of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 75
moses,etiological use of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 37
moses,heresiological use of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 177
moses,inversion of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 90, 183
moses,motif of illicit angelic instruction	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28, 31, 34, 92, 257
moses,origin of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 42
moses,suppression of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 75
moses	Allison (2018), 4 Baruch, 267
mountains of fire	Estes (2020), The Tree of Life, 167
myrrh	Levison (2023), The Greek Life of Adam and Eve. 930
neck	Stuckenbruck (2007), 1 Enoch 91-108, 206
neighbour,oppression of/wrong toward	Stuckenbruck (2007), 1 Enoch 91-108, 279
new testament,and enochic texts and traditions	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 109
noachite commandments	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
noah	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 92, 109, 114, 164, 175, 177, 183, 257
olive	Estes (2020), The Tree of Life, 167
oppression	Stuckenbruck (2007), 1 Enoch 91-108, 402
oppressors	Stuckenbruck (2007), 1 Enoch 91-108, 346, 373, 402
peace,activity of	Stuckenbruck (2007), 1 Enoch 91-108, 206
peace,lack of for the sinners	Stuckenbruck (2007), 1 Enoch 91-108, 206
persecution	Stuckenbruck (2007), 1 Enoch 91-108, 279
pharmacology,as angelic teaching	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 37, 109
philosophy,and christianity	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175, 177, 183, 257
philosophy,as angelic teaching	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 183
polytheism	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 37
prayer	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 37, 39
prepared,for punishment	Stuckenbruck (2007), 1 Enoch 91-108, 206
priests/priesthood/priestly,wicked priest	Stuckenbruck (2007), 1 Enoch 91-108, 279
priests/priesthood/priestly	Stuckenbruck (2007), 1 Enoch 91-108, 279
prophets/prophetic	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
righteousness; righteous one; teacher of righteousness	Nicklas et al. (2010), Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions, 69
righteousness	Levison (2023), The Greek Life of Adam and Eve. 930
sabbath	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 179
sacrifice	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 164
safety	Stuckenbruck (2007), 1 Enoch 91-108, 206
saffron	Levison (2023), The Greek Life of Adam and Eve. 930
sahriel	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 37, 39
salvation	Stuckenbruck (2007), 1 Enoch 91-108, 279
satan,and fallen angels	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 177
satan	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 114, 177, 183
secret	Estes (2020), The Tree of Life, 167
seeds,food (sustece),for	Levison (2023), The Greek Life of Adam and Eve. 930
semihazah,semhazai,as leader of watchers	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28
semihazah,semhazai,as teacher	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 32
semihazah,semhazai	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28, 34
servitude/slavery	Stuckenbruck (2007), 1 Enoch 91-108, 402
seth,sethians	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 257
shamsiel	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 37, 39
shared human and angelic culpability for.nan	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 31, 32
shekhinah	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 257
shemihazah	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 37
sheol	Stuckenbruck (2007), 1 Enoch 91-108, 206
sin,human culpability for	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 37
sin	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 37
sins / iniquity,origin of	Stuckenbruck (2007), 1 Enoch 91-108, 402
sixty-six years	Allison (2018), 4 Baruch, 267
sodom,sodomites	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 257
sons of god,as sethians	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 257
spells	Stuckenbruck (2007), 1 Enoch 91-108, 279
spices	Levison (2023), The Greek Life of Adam and Eve. 930
spikenard	Levison (2023), The Greek Life of Adam and Eve. 930
spirits,evil/of evil	Stuckenbruck (2007), 1 Enoch 91-108, 402
spirits,evil	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
spirits,impure	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
spirits,unclean	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
suffering of the righteous	Stuckenbruck (2007), 1 Enoch 91-108, 206
suffering of the wicked	Stuckenbruck (2007), 1 Enoch 91-108, 279
supernatural etiology of,womens role in origins of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 37
supernatural etiology of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 37, 257
syncellus,chronography of	Stuckenbruck (2007), 1 Enoch 91-108, 277
syncellus,george	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 257
tatian	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175
temple,jerusalem	Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 93
templejewish temple cult	Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 93
tertullian	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175, 183
textual transmission,premodern	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28, 31, 32, 34, 37, 38, 41, 42, 49, 75, 90, 92, 109
throne,god,of	Levison (2023), The Greek Life of Adam and Eve. 930
throne	Estes (2020), The Tree of Life, 167; Levison (2023), The Greek Life of Adam and Eve. 930
tomb	Allison (2018), 4 Baruch, 267
torah,and enochic literature	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
torah	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 41
tours of heaven and earth	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 41
tree,life,of	Levison (2023), The Greek Life of Adam and Eve. 930
tree	Levison (2023), The Greek Life of Adam and Eve. 930
tubal-cain	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
unclean/uncleanness	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
uriel	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 164
violence,antediluvian	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 31, 32, 34, 38, 164
visions,skepticism toward	Stuckenbruck (2007), 1 Enoch 91-108, 373
watchers/rebellious angels,instructions by	Stuckenbruck (2007), 1 Enoch 91-108, 277, 346, 402
watchers/rebellious angels	Stuckenbruck (2007), 1 Enoch 91-108, 277, 346, 402
wealthy/rich ones	Stuckenbruck (2007), 1 Enoch 91-108, 346
west	Estes (2020), The Tree of Life, 167
wind	Levison (2023), The Greek Life of Adam and Eve. 930
wine	Estes (2020), The Tree of Life, 167
wisdom literature	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 42
woman/women,daughters of men/women of the earth	Stuckenbruck (2007), 1 Enoch 91-108, 402
woman/women	Stuckenbruck (2007), 1 Enoch 91-108, 373
worship	Stuckenbruck (2007), 1 Enoch 91-108, 402
yeqon	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 114
yoke'	Stuckenbruck (2007), 1 Enoch 91-108, 206
ziqel	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 37, 39