Tiresias: The Ancient Mediterranean Religions Source Database

472

Anon., 1 Enoch, 8.4
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29 results
1. Septuagint, Tobit, 5.10, 11.11 (th cent. BCE - 2nd cent. BCE) 5.10. Then Tobit said to him, "My brother, to what tribe and family do you belong? Tell me. 11.11. and took hold of his father, and he sprinkled the gall upon his fathers eyes, saying, "Be of good cheer, father.
2. Hebrew Bible, Deuteronomy, 28.29, 28.31, 28.62, 28.64-28.65, 31.17, 31.21 (9th cent. BCE - 3rd cent. BCE) 28.29. וְהָיִיתָ מְמַשֵּׁשׁ בַּצָּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הָעִוֵּר בָּאֲפֵלָה וְלֹא תַצְלִיחַ אֶת־דְּרָכֶיךָ וְהָיִיתָ אַךְ עָשׁוּק וְגָזוּל כָּל־הַיָּמִים וְאֵין מוֹשִׁיעַ׃ 28.31. שׁוֹרְךָ טָבוּחַ לְעֵינֶיךָ וְלֹא תֹאכַל מִמֶּנּוּ חֲמֹרְךָ גָּזוּל מִלְּפָנֶיךָ וְלֹא יָשׁוּב לָךְ צֹאנְךָ נְתֻנוֹת לְאֹיְבֶיךָ וְאֵין לְךָ מוֹשִׁיעַ׃ 28.62. וְנִשְׁאַרְתֶּם בִּמְתֵי מְעָט תַּחַת אֲשֶׁר הֱיִיתֶם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ׃ 28.64. וֶהֱפִיצְךָ יְהוָה בְּכָל־הָעַמִּים מִקְצֵה הָאָרֶץ וְעַד־קְצֵה הָאָרֶץ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ עֵץ וָאָבֶן׃ 28.65. וּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ וְלֹא־יִהְיֶה מָנוֹחַ לְכַף־רַגְלֶךָ וְנָתַן יְהוָה לְךָ שָׁם לֵב רַגָּז וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹן נָפֶשׁ׃ 31.17. וְחָרָה אַפִּי בוֹ בַיּוֹם־הַהוּא וַעֲזַבְתִּים וְהִסְתַּרְתִּי פָנַי מֵהֶם וְהָיָה לֶאֱכֹל וּמְצָאֻהוּ רָעוֹת רַבּוֹת וְצָרוֹת וְאָמַר בַּיּוֹם הַהוּא הֲלֹא עַל כִּי־אֵין אֱלֹהַי בְּקִרְבִּי מְצָאוּנִי הָרָעוֹת הָאֵלֶּה׃ 31.21. וְהָיָה כִּי־תִמְצֶאןָ אֹתוֹ רָעוֹת רַבּוֹת וְצָרוֹת וְעָנְתָה הַשִּׁירָה הַזֹּאת לְפָנָיו לְעֵד כִּי לֹא תִשָּׁכַח מִפִּי זַרְעוֹ כִּי יָדַעְתִּי אֶת־יִצְרוֹ אֲשֶׁר הוּא עֹשֶׂה הַיּוֹם בְּטֶרֶם אֲבִיאֶנּוּ אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבָּעְתִּי׃ 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." 28.31. Thine ox shall be slain before thine eyes, and thou shalt not eat thereof; thine ass shall be violently taken away from before thy face, and shall not be restored to thee; thy sheep shall be given unto thine enemies; and thou shalt have none to save thee." 28.62. And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou didst not hearken unto the voice of the LORD thy God." 28.64. And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone." 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." 31.17. Then My anger shall be kindled against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured, and many evils and troubles shall come upon them; so that they will say in that day: Are not these evils come upon us because our God is not among us?" 31.21. then it shall come to pass, when many evils and troubles are come upon them, that this song shall testify before them as a witness; for it shall not be forgotten out of the mouths of their seed; for I know their imagination how they do even now, before I have brought them into the land which I swore.’"
3. Hebrew Bible, Exodus, 3.9 (9th cent. BCE - 3rd cent. BCE) 3.9. וְעַתָּה הִנֵּה צַעֲקַת בְּנֵי־יִשְׂרָאֵל בָּאָה אֵלָי וְגַם־רָאִיתִי אֶת־הַלַּחַץ אֲשֶׁר מִצְרַיִם לֹחֲצִים אֹתָם׃ 3.9. And now, behold, the cry of the children of Israel is come unto Me; moreover I have seen the oppression wherewith the Egyptians oppress them."
4. Hebrew Bible, Genesis, 4.22-4.24, 6.3-6.5, 6.11-6.12, 7.18, 18.21 (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׃ 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׃ 6.11. וַתִּשָּׁחֵת הָאָרֶץ לִפְנֵי הָאֱלֹהִים וַתִּמָּלֵא הָאָרֶץ חָמָס׃ 6.12. וַיַּרְא אֱלֹהִים אֶת־הָאָרֶץ וְהִנֵּה נִשְׁחָתָה כִּי־הִשְׁחִית כָּל־בָּשָׂר אֶת־דַּרְכּוֹ עַל־הָאָרֶץ׃ 7.18. וַיִּגְבְּרוּ הַמַּיִם וַיִּרְבּוּ מְאֹד עַל־הָאָרֶץ וַתֵּלֶךְ הַתֵּבָה עַל־פְּנֵי הַמָּיִם׃ 18.21. אֵרֲדָה־נָּא וְאֶרְאֶה הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי עָשׂוּ כָּלָה וְאִם־לֹא אֵדָעָה׃ 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." 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." 6.11. 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. ." 7.18. And the waters prevailed, and increased greatly upon the earth; and the ark went upon the face of the waters." 18.21. I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know.’"
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, 3.24 (9th cent. BCE - 3rd cent. BCE) 3.24. כִּי־לִפְנֵי לַחְמִי אַנְחָתִי תָבֹא וַיִּתְּכוּ כַמַּיִם שַׁאֲגֹתָי׃ 3.24. For my sighing cometh instead of my food, And my roarings are poured out like water."
7. Hebrew Bible, Proverbs, 13.20, 23.4-23.5, 28.24 (9th cent. BCE - 3rd cent. BCE) 23.4. אַל־תִּיגַע לְהַעֲשִׁיר מִבִּינָתְךָ חֲדָל׃ 23.5. התעוף [הֲתָעִיף] עֵינֶיךָ בּוֹ וְאֵינֶנּוּ כִּי עָשֹׂה יַעֲשֶׂה־לּוֹ כְנָפַיִם כְּנֶשֶׁר ועיף [יָעוּף] הַשָּׁמָיִם׃ 28.24. גּוֹזֵל אָבִיו וְאִמּוֹ וְאֹמֵר אֵין־פָּשַׁע חָבֵר הוּא לְאִישׁ מַשְׁחִית׃ 13.20. He that walketh with wise men shall be wise; But the companion of fools shall smart for it." 23.4. Weary not thyself to be rich; Cease from thine own wisdom. ." 23.5. Wilt thou set thine eyes upon it? it is gone; For riches certainly make themselves wings, Like an eagle that flieth toward heaven." 28.24. Whoso robbeth his father or his mother, and saith: ‘It is no transgression’, The same is the companion of a destroyer."
8. Hebrew Bible, 1 Samuel, 4.9, 9.16 (8th cent. BCE - 5th cent. BCE) 4.9. הִתְחַזְּקוּ וִהְיוּ לַאֲנָשִׁים פְּלִשְׁתִּים פֶּן תַּעַבְדוּ לָעִבְרִים כַּאֲשֶׁר עָבְדוּ לָכֶם וִהְיִיתֶם לַאֲנָשִׁים וְנִלְחַמְתֶּם׃ 9.16. כָּעֵת מָחָר אֶשְׁלַח אֵלֶיךָ אִישׁ מֵאֶרֶץ בִּנְיָמִן וּמְשַׁחְתּוֹ לְנָגִיד עַל־עַמִּי יִשְׂרָאֵל וְהוֹשִׁיעַ אֶת־עַמִּי מִיַּד פְּלִשְׁתִּים כִּי רָאִיתִי אֶת־עַמִּי כִּי בָּאָה צַעֲקָתוֹ אֵלָי׃ 4.9. Strengthen yourselves and act like men, O Pelishtim, lest you fall slaves to the Hebrews, as they have been slaves to you: quit yourselves like men, and fight." 9.16. To morrow about this time I will send thee a man out of the land of Binyamin, and thou shalt anoint him to be a prince over my people Yisra᾽el, that he may save my people out of the hand of the Pelishtim: for I have looked upon my people, because their cry is come to me."
9. Hebrew Bible, Habakkuk, 1.13 (8th cent. BCE - 6th cent. BCE) 1.13. טְהוֹר עֵינַיִם מֵרְאוֹת רָע וְהַבִּיט אֶל־עָמָל לֹא תוּכָל לָמָּה תַבִּיט בּוֹגְדִים תַּחֲרִישׁ בְּבַלַּע רָשָׁע צַדִּיק מִמֶּנּוּ׃ 1.13. Thou that art of eyes too pure to behold evil, And that canst not look on mischief, Wherefore lookest Thou, when they deal treacherously, And holdest Thy peace, when the wicked swalloweth up The man that is more righteous than he;"
10. Hebrew Bible, Isaiah, 2.20, 5.24, 10.3, 31.7 (8th cent. BCE - 5th cent. BCE) 5.24. לָכֵן כֶּאֱכֹל קַשׁ לְשׁוֹן אֵשׁ וַחֲשַׁשׁ לֶהָבָה יִרְפֶּה שָׁרְשָׁם כַּמָּק יִהְיֶה וּפִרְחָם כָּאָבָק יַעֲלֶה כִּי מָאֲסוּ אֵת תּוֹרַת יְהוָה צְבָאוֹת וְאֵת אִמְרַת קְדוֹשׁ־יִשְׂרָאֵל נִאֵצוּ׃ 10.3. וּמַה־תַּעֲשׂוּ לְיוֹם פְּקֻדָּה וּלְשׁוֹאָה מִמֶּרְחָק תָּבוֹא עַל־מִי תָּנוּסוּ לְעֶזְרָה וְאָנָה תַעַזְבוּ כְּבוֹדְכֶם׃ 10.3. צַהֲלִי קוֹלֵךְ בַּת־גַּלִּים הַקְשִׁיבִי לַיְשָׁה עֲנִיָּה עֲנָתוֹת׃ 31.7. כִּי בַּיּוֹם הַהוּא יִמְאָסוּן אִישׁ אֱלִילֵי כַסְפּוֹ וֶאֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ לָכֶם יְדֵיכֶם חֵטְא׃ 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;" 5.24. Therefore as the tongue of fire devoureth the stubble, And as the chaff is consumed in the flame, So their root shall be as rottenness, And their blossom shall go up as dust; Because they have rejected the law of the LORD of hosts, And contemned the word of the Holy One of Israel." 10.3. And what will ye do in the day of visitation, And in the ruin which shall come from far? To whom will ye flee for help? And where will ye leave your glory?" 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."
11. 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."
12. Hebrew Bible, Judges, 6 (8th cent. BCE - 5th cent. BCE)
13. Hesiod, Works And Days, 110-201, 109 (8th cent. BCE - 7th cent. BCE) 109. Filling both land and sea, while every day
14. 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."
15. 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.’"
16. Septuagint, Tobit, 5.10, 11.11 (4th cent. BCE - 2nd cent. BCE) 5.10. Then Tobit said to him, "My brother, to what tribe and family do you belong? Tell me. 11.11. and took hold of his father, and he sprinkled the gall upon his fathers eyes, saying, "Be of good cheer, father.
17. Anon., 1 Enoch, 1, 1.3, 1.7, 1.8, 1.9, 2, 2.1, 3, 4, 5, 5.4, 5.5, 5.6, 5.7, 5.8, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 7, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 8, 8.1, 8.2, 8.3, 8.4-9.11, 8.4-9.3, 8.5, 8.6, 8.7, 8.8, 9, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 10, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 11, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 14.4, 14.5, 14.6, 14.7, 14.20, 15.2-16.4, 15.8-16.1, 16.2, 16.3, 16.4, 17, 18, 18.15, 19, 19.1, 19.2, 20, 21, 21.3, 21.4, 21.5, 21.6, 21.7, 21.9, 21.10, 22, 22.3, 22.5, 22.6, 22.7, 22.9, 22.10, 22.11, 22.12, 22.13, 23, 24, 25, 25.6, 25.7, 26, 27, 27.2, 28, 29, 30, 31, 32, 33, 34, 35, 36, 63.5, 63.6, 63.7, 69.1, 91.11, 91.12, 91.13, 91.14, 91.15, 91.16, 91.17, 94.1, 94.6, 94.7, 95.4, 95.6, 96.1, 96.3, 96.4, 96.6, 97.1, 97.3, 97.4, 97.5, 97.6, 97.9, 97.10, 98.2, 98.3, 98.4, 98.10, 98.11, 98.16, 99.2, 99.3, 99.7, 99.8, 99.9, 99.11, 100.4, 100.6, 100.8, 100.9, 100.11, 101.6, 102.3, 102.4, 102.4-104.8, 102.6, 102.10, 103.1, 103.3, 103.9, 103.10, 103.11, 103.12, 103.13, 103.14, 103.15, 104.1, 104.2, 104.3, 104.4, 104.5, 104.6, 108.3, 108.7 (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.
18. Anon., Jubilees, 5.1, 5.6-5.10, 7.20-7.21, 10.5, 22.16 (2nd cent. BCE - 2nd cent. BCE) 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 5.6. And God looked upon the earth, and behold it was corrupt, and all flesh had corrupted its orders, and all that were upon the earth had wrought all manner of evil before His eyes. 5.7. And He said: "I shall destroy man and all flesh upon the face of the earth which I have created. 5.8. But Noah found grace before the eyes of the Lord. 5.9. And against the angels whom He had sent upon the earth, He was exceedingly wroth, and He gave commandment to root them out of all their dominion 5.10. and He bade us to bind them in the depths of the earth, and behold they are bound in the midst of them, and are (kept) separate. 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. 10.5. Let Thy grace be lift up upon my sons 22.16. May nations serve thee, And all the nations bow themselves before thy seed.
19. Septuagint, Ecclesiasticus (Siracides), 12.14, 37.11-37.12 (2nd cent. BCE - 2nd cent. BCE) 12.14. So no one will pity a man who associates with a sinner and becomes involved in his sins. 37.11. Do not consult with a woman about her rival or with a coward about war,with a merchant about barter or with a buyer about selling,with a grudging man about gratitude or with a merciless man about kindness,with an idler about any work or with a man hired for a year about completing his work,with a lazy servant about a big task -- pay no attention to these in any matter of counsel. 37.12. But stay constantly with a godly man whom you know to be a keeper of the commandments,whose soul is in accord with your soul,and who will sorrow with you if you fail.
20. Septuagint, Judith, 11.1 (2nd cent. BCE - 0th cent. CE) 11.1. Then Holofernes said to her, "Take courage, woman, and do not be afraid in your heart, for I have never hurt any one who chose to serve Nebuchadnezzar, the king of all the earth.
21. Septuagint, Wisdom of Solomon, 13.10 (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.
22. New Testament, Apocalypse, 8.1-8.3, 9.20-9.21, 16.9, 16.11, 18.4 (1st cent. CE - 1st cent. CE) 8.1. When he opened the seventh seal, there followed a silence in heaven for about half an hour. 8.2. I saw the seven angels who stand before God, and seven trumpets were given to them. 8.3. Another angel came and stood over the altar, having a golden censer. Much incense was given to him, that he should add it to the prayers of all the saints on the golden altar which was before the throne. 9.20. The rest of mankind, who were not killed with these plagues, didn't repent of the works of their hands, that they wouldn't worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can neither see, nor hear, nor walk. 9.21. They didn't repent of their murders, nor of their sorceries, nor of their sexual immorality, nor of their thefts. 16.9. People were scorched with great heat, and people blasphemed the name of God who has the power over these plagues. They didn't repent and give him glory. 16.11. and they blasphemed the God of heaven because of their pains and their sores. They didn't repent of their works. 18.4. I heard another voice from heaven, saying, "Come forth, my people, out of her, that you have no participation in her sins, and that you don't receive of her plagues
23. New Testament, Romans, 8.18-8.22 (1st cent. CE - 1st cent. CE) 8.18. For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. 8.19. For the creation waits with eager expectation for the sons of God to be revealed. 8.20. For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope 8.21. that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. 8.22. For we know that the whole creation groans and travails in pain together until now.
24. 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
25. 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
26. 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)"
27. 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
28. Anon., 4 Ezra, 10.20-10.24 10.20. Do not say that, but let yourself be persuaded because of the troubles of Zion, and be consoled because of the sorrow of Jerusalem. 10.21. For you see that our sanctuary has been laid waste, our altar thrown down, our temple destroyed; 10.22. our harp has been laid low, our song has been silenced, and our rejoicing has been ended; the light of our lampstand has been put out, the ark of our covet has been plundered, our holy things have been polluted, and the name by which we are called has been profaned; our free men have suffered abuse, our priests have been burned to death, our Levites have gone into captivity, our virgins have been defiled, and our wives have been ravished; our righteous men have been carried off, our little ones have been cast out, our young men have been enslaved and our strong men made powerless. 10.23. And, what is more than all, the seal of Zion -- for she has now lost the seal of her glory, and has been given over into the hands of those that hate us. 10.24. Therefore shake off your great sadness and lay aside your many sorrows, so that the Mighty One may be merciful to you again, and the Most High may give you rest, a relief from your troubles.
29. Septuagint, 4 Maccabees, 17.5 17.5. The moon in heaven, with the stars, does not stand so august as you, who, after lighting the way of your star-like seven sons to piety, stand in honor before God and are firmly set in heaven with them.

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
1 enoch book of	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 19, 37, 39
abimelech/ebed-melech	Allison (2018), 4 Baruch, 267
abraham	Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 71
accursed/cursed	Stuckenbruck (2007), 1 Enoch 91-108, 208
accusing,heavenly	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28
afterlife,eschatological punishment	Stuckenbruck (2007), 1 Enoch 91-108, 209, 311
afterlife,reward	Stuckenbruck (2007), 1 Enoch 91-108, 572
age,present/eschatological	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 201
age/era,present	Stuckenbruck (2007), 1 Enoch 91-108, 572
altar	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 201
angel/s	Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 71
angel	Allison (2018), 4 Baruch, 267
angelic sin,as epistemological transgression	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 31, 38
angelic sin,as sexual transgression	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28, 31
angelic sin	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28
angels,agents of judgement	Stuckenbruck (2007), 1 Enoch 91-108, 207
angels,bearers of petition	Stuckenbruck (2007), 1 Enoch 91-108, 207, 209
angels,gabriel	Stuckenbruck (2007), 1 Enoch 91-108, 311
angels,michael	Stuckenbruck (2007), 1 Enoch 91-108, 311
angels,raphael	Stuckenbruck (2007), 1 Enoch 91-108, 311
angels,witnesses of piety	Stuckenbruck (2007), 1 Enoch 91-108, 209
angels,witnesses of sin	Stuckenbruck (2007), 1 Enoch 91-108, 207
angels	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 19, 37, 39
ante-diluvian	Stuckenbruck (2007), 1 Enoch 91-108, 311, 552
archangel,guardian,as	Allison (2018), 4 Baruch, 267
archangel,lord,of the	Allison (2018), 4 Baruch, 267
asael,azael,as culture-hero	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
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, 30, 31
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
ascend/ascension,vanish	Stuckenbruck (2007), 1 Enoch 91-108, 324
authority,lack of	Stuckenbruck (2007), 1 Enoch 91-108, 208, 559
babylon	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 201
baraqel	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 37
bloodshed,eating	Stuckenbruck (2007), 1 Enoch 91-108, 207
book of noah	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 37, 39
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
books,by enoch	Stuckenbruck (2007), 1 Enoch 91-108, 207
burning,of the wicked	Stuckenbruck (2007), 1 Enoch 91-108, 208
cain,cainites	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
cain	Stuckenbruck (2007), 1 Enoch 91-108, 209
cainites as,fallen angels as	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
cainites as	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
children/offspring,humanity	Stuckenbruck (2007), 1 Enoch 91-108, 209
children/offspring,of heaven	Stuckenbruck (2007), 1 Enoch 91-108, 208
chosen ones; see also election	Stuckenbruck (2007), 1 Enoch 91-108, 208
civilization,as decline	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
civilization,origins of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
complaint	Stuckenbruck (2007), 1 Enoch 91-108, 208, 209, 552, 559
cosmetics,cosmetology,and promiscuity	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
cosmetics,cosmetology,as angelic teaching	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
cosmos	Stuckenbruck (2007), 1 Enoch 91-108, 209
covenant,disobedience to	Stuckenbruck (2007), 1 Enoch 91-108, 552
cry	Stuckenbruck (2007), 1 Enoch 91-108, 311
curses	Stuckenbruck (2007), 1 Enoch 91-108, 207
darkness,sheol	Stuckenbruck (2007), 1 Enoch 91-108, 208
day,of great judgement	Stuckenbruck (2007), 1 Enoch 91-108, 209, 311
day,of punishment/visitation	Stuckenbruck (2007), 1 Enoch 91-108, 311
day,of strong/hard anguish	Stuckenbruck (2007), 1 Enoch 91-108, 207
deeds,wicked of humans	Stuckenbruck (2007), 1 Enoch 91-108, 208, 559
dew	Stuckenbruck (2007), 1 Enoch 91-108, 208
dyes	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 31
eagles	Stuckenbruck (2007), 1 Enoch 91-108, 324
eschatology/eschatological,punishment/destruction	Stuckenbruck (2007), 1 Enoch 91-108, 572
evil,supernatural etiology of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28
fallen angels,punishment of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28
fear	Stuckenbruck (2007), 1 Enoch 91-108, 208
fire	Stuckenbruck (2007), 1 Enoch 91-108, 208
flight,of eagles	Stuckenbruck (2007), 1 Enoch 91-108, 324
flood,generation of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 31
flood	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 19
food,righteous as	Stuckenbruck (2007), 1 Enoch 91-108, 208
genesis,and book of the watchers	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
gentiles	Stuckenbruck (2007), 1 Enoch 91-108, 311
giant xi	Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 71
giants,punishment of	Stuckenbruck (2007), 1 Enoch 91-108, 311
giants,violence of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28, 30, 31
giants	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 19, 37, 39; Stuckenbruck (2007), 1 Enoch 91-108, 209, 311
glory	Stuckenbruck (2007), 1 Enoch 91-108, 208, 209
god,great one	Stuckenbruck (2007), 1 Enoch 91-108, 209, 572
god,most high	Stuckenbruck (2007), 1 Enoch 91-108, 207, 208
goodness eschatological reward	Stuckenbruck (2007), 1 Enoch 91-108, 209
hands	Stuckenbruck (2007), 1 Enoch 91-108, 208
hearts,hard-hearted	Stuckenbruck (2007), 1 Enoch 91-108, 207
heaven,silence in	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 201
heavens,windows/gates of	Stuckenbruck (2007), 1 Enoch 91-108, 209, 311, 572
heavens	Stuckenbruck (2007), 1 Enoch 91-108, 208
help,lack of for the righteous	Stuckenbruck (2007), 1 Enoch 91-108, 552, 559
help	Stuckenbruck (2007), 1 Enoch 91-108, 311, 552, 559
homoioteleuton	Stuckenbruck (2007), 1 Enoch 91-108, 559
honour	Stuckenbruck (2007), 1 Enoch 91-108, 207
hope/hopelessness	Stuckenbruck (2007), 1 Enoch 91-108, 311, 572
idolatry	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38; Stuckenbruck (2007), 1 Enoch 91-108, 559
impurity,sexual	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 30, 31
irony/ironical	Stuckenbruck (2007), 1 Enoch 91-108, 559
journeys/voyages,heavenly,by enoch	Stuckenbruck (2007), 1 Enoch 91-108, 209
justice,petitions for	Stuckenbruck (2007), 1 Enoch 91-108, 311
knowledge,and sex	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 30, 31
knowledge,and violence	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 30, 31
knowledge,corrupting power of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 30
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, 38
kokabel	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 37, 39
labour	Stuckenbruck (2007), 1 Enoch 91-108, 208, 324
labourers	Stuckenbruck (2007), 1 Enoch 91-108, 324
lament	Stuckenbruck (2007), 1 Enoch 91-108, 209
life / afterlife,earthly	Stuckenbruck (2007), 1 Enoch 91-108, 208
lights,eschatological reward	Stuckenbruck (2007), 1 Enoch 91-108, 207
lights,of heaven	Stuckenbruck (2007), 1 Enoch 91-108, 572
literary production	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28, 30, 31, 38
luxury	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 201
mastema ix	Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 71
memorial/remembrance	Stuckenbruck (2007), 1 Enoch 91-108, 209
mercy	Stuckenbruck (2007), 1 Enoch 91-108, 311
metalworking,and female vanity	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
metalworking,and idolatry	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
metalworking,and violence	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
metalworking,as angelic teaching	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 31, 38
metalworking,as invention of cainites	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
mist	Stuckenbruck (2007), 1 Enoch 91-108, 208
moses,motif of illicit angelic instruction	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28, 30, 31
moses	Allison (2018), 4 Baruch, 267
mountains	Stuckenbruck (2007), 1 Enoch 91-108, 209
mouth	Stuckenbruck (2007), 1 Enoch 91-108, 208
murder	Stuckenbruck (2007), 1 Enoch 91-108, 311, 559
net/snare	Stuckenbruck (2007), 1 Enoch 91-108, 208
noachite commandments	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
noah	Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 71
oppressed ones	Stuckenbruck (2007), 1 Enoch 91-108, 311, 559
oppression	Stuckenbruck (2007), 1 Enoch 91-108, 311, 552
oppressors	Stuckenbruck (2007), 1 Enoch 91-108, 209, 311, 552, 559
petitions / prayers,by the oppressed	Stuckenbruck (2007), 1 Enoch 91-108, 311
power/prestige,social	Stuckenbruck (2007), 1 Enoch 91-108, 311
prayer	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 37, 39; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 201
prayers,of the righteous ones	Stuckenbruck (2007), 1 Enoch 91-108, 207, 311
prepared,for punishment	Stuckenbruck (2007), 1 Enoch 91-108, 207
prophets,biblical	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 201
protection	Stuckenbruck (2007), 1 Enoch 91-108, 552
punishment of wrongdoers	Stuckenbruck (2007), 1 Enoch 91-108, 209, 311
rain	Stuckenbruck (2007), 1 Enoch 91-108, 208
repentance,see also unrepentance	Stuckenbruck (2007), 1 Enoch 91-108, 311
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
sahriel	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 37, 39
saints	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 201
sand	Stuckenbruck (2007), 1 Enoch 91-108, 208
sealing	Stuckenbruck (2007), 1 Enoch 91-108, 208
seas	Stuckenbruck (2007), 1 Enoch 91-108, 208
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. 30
semihazah,semhazai	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28
shame	Stuckenbruck (2007), 1 Enoch 91-108, 572
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
shemihazah	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 37
sheol	Stuckenbruck (2007), 1 Enoch 91-108, 207, 552
sin	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 37
sinners,association with	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 201
sinners,fate of	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 201
sinners/wicked ones,gathering of	Stuckenbruck (2007), 1 Enoch 91-108, 207
sins / iniquity,of complicity	Stuckenbruck (2007), 1 Enoch 91-108, 207
sirens	Stuckenbruck (2007), 1 Enoch 91-108, 207
sixty-six years	Allison (2018), 4 Baruch, 267
social injustice	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 201
speech,prophetic	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 201
spirits,evil/of evil	Stuckenbruck (2007), 1 Enoch 91-108, 207
subject index,of enoch	Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 71
sudden/quick destruction	Stuckenbruck (2007), 1 Enoch 91-108, 324
suffering of the righteous	Stuckenbruck (2007), 1 Enoch 91-108, 208, 559
summons to flight	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 201
syncellus,chronography of	Stuckenbruck (2007), 1 Enoch 91-108, 552, 559
tablets,heavenly	Stuckenbruck (2007), 1 Enoch 91-108, 572
testimony	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 201
textual transmission,premodern	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28, 30, 31, 38
thrones,of god	Stuckenbruck (2007), 1 Enoch 91-108, 209
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
tradition,enochic	Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 71
tubal-cain	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
violence,antediluvian	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 30, 31, 38
voice	Stuckenbruck (2007), 1 Enoch 91-108, 208
watchers/rebellious angels	Stuckenbruck (2007), 1 Enoch 91-108, 209, 311, 324
waters	Stuckenbruck (2007), 1 Enoch 91-108, 208, 324
wealth/prosperity	Stuckenbruck (2007), 1 Enoch 91-108, 324
wealthy/rich ones	Stuckenbruck (2007), 1 Enoch 91-108, 324
wisdom,for/of the elect/righteous	Stuckenbruck (2007), 1 Enoch 91-108, 209
woman/women	Stuckenbruck (2007), 1 Enoch 91-108, 207
worship	Stuckenbruck (2007), 1 Enoch 91-108, 207, 559
wrath divine	Stuckenbruck (2007), 1 Enoch 91-108, 311
yoke'	Stuckenbruck (2007), 1 Enoch 91-108, 559
ziqel	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 37, 39