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Tiresias: The Ancient Mediterranean Religions Source Database



475
Anon., 3 Baruch, 1.1-1.3
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15 results
1. Hebrew Bible, 1 Kings, 18.26-18.29 (8th cent. BCE - 5th cent. BCE)

18.26. וַיִּקְחוּ אֶת־הַפָּר אֲשֶׁר־נָתַן לָהֶם וַיַּעֲשׂוּ וַיִּקְרְאוּ בְשֵׁם־הַבַּעַל מֵהַבֹּקֶר וְעַד־הַצָּהֳרַיִם לֵאמֹר הַבַּעַל עֲנֵנוּ וְאֵין קוֹל וְאֵין עֹנֶה וַיְפַסְּחוּ עַל־הַמִּזְבֵּחַ אֲשֶׁר עָשָׂה׃ 18.27. וַיְהִי בַצָּהֳרַיִם וַיְהַתֵּל בָּהֶם אֵלִיָּהוּ וַיֹּאמֶר קִרְאוּ בְקוֹל־גָּדוֹל כִּי־אֱלֹהִים הוּא כִּי שִׂיחַ וְכִי־שִׂיג לוֹ וְכִי־דֶרֶךְ לוֹ אוּלַי יָשֵׁן הוּא וְיִקָץ׃ 18.28. וַיִּקְרְאוּ בְּקוֹל גָּדוֹל וַיִּתְגֹּדְדוּ כְּמִשְׁפָּטָם בַּחֲרָבוֹת וּבָרְמָחִים עַד־שְׁפָךְ־דָּם עֲלֵיהֶם׃ 18.29. וַיְהִי כַּעֲבֹר הַצָּהֳרַיִם וַיִּתְנַבְּאוּ עַד לַעֲלוֹת הַמִּנְחָה וְאֵין־קוֹל וְאֵין־עֹנֶה וְאֵין קָשֶׁב׃ 18.26. And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying: ‘O Baal, answer us.’ But there was no voice, nor any that answered. And they danced in halting wise about the altar which was made." 18.27. And it came to pass at noon, that Elijah mocked them, and said: ‘Cry aloud; for he is a god; either he is musing, or he is gone aside, or he is in a journey, or peradventure he sleepeth, and must be awaked.’" 18.28. And they cried aloud, and cut themselves after their manner with swords and lances, till the blood gushed out upon them." 18.29. And it was so, when midday was past, that they prophesied until the time of the offering of the evening offering; but their was neither voice, nor any to answer, nor any that regarded."
2. Anon., 1 Enoch, 17.1, 90.41 (3rd cent. BCE - 2nd cent. BCE)

17.1. And they took and brought me to a place in which those who were there were like flaming fire 90.41. gave Him glory. Then I wept with a great weeping and my tears stayed not till I could no longer endure it: when I saw, they flowed on account of what I had seen; for everything shall come and 13. And Enoch went and said: 'Azazel, thou shalt have no peace: a severe sentence has gone forth,against thee to put thee in bonds: And thou shalt not have toleration nor request granted to thee, because of the unrighteousness which thou hast taught, and because of all the works of godlessness,and unrighteousness and sin which thou hast shown to men.' Then I went and spoke to them all",together, and they were all afraid, and fear and trembling seized them. And they besought me to draw up a petition for them that they might find forgiveness, and to read their petition in the presence,of the Lord of heaven. For from thenceforward they could not speak (with Him) nor lift up their",eyes to heaven for shame of their sins for which they had been condemned. Then I wrote out their petition, and the prayer in regard to their spirits and their deeds individually and in regard to their,requests that they should have forgiveness and length. And I went off and sat down at the waters of Dan, in the land of Dan, to the south of the west of Hermon: I read their petition till I fell,asleep. And behold a dream came to me, and visions fell down upon me, and I saw visions of chastisement, and a voice came bidding (me) I to tell it to the sons of heaven, and reprimand them.,And when I awaked, I came unto them, and they were all sitting gathered together, weeping in,Abelsjail, which is between Lebanon and Seneser, with their faces covered. And I recounted before them all the visions which I had seen in sleep, and I began to speak the words of righteousness, and to reprimand the heavenly Watchers.
3. Anon., Testament of Levi, 2.3 (2nd cent. BCE - 2nd cent. CE)

2.3. And when I was feeding the flocks in Abel-Maul, the spirit of understanding of the Lord came upon me, and I saw all men corrupting their way, and that unrighteousness had built for itself walls, and lawlessness sat upon towers.
4. Hebrew Bible, Daniel, 9.3-9.4, 10.2-10.3, 10.8-10.9 (2nd cent. BCE - 2nd cent. BCE)

9.3. וָאֶתְּנָה אֶת־פָּנַי אֶל־אֲדֹנָי הָאֱלֹהִים לְבַקֵּשׁ תְּפִלָּה וְתַחֲנוּנִים בְּצוֹם וְשַׂק וָאֵפֶר׃ 9.4. וָאֶתְפַּלְלָה לַיהוָה אֱלֹהַי וָאֶתְוַדֶּה וָאֹמְרָה אָנָּא אֲדֹנָי הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃ 10.2. וַיֹּאמֶר הֲיָדַעְתָּ לָמָּה־בָּאתִי אֵלֶיךָ וְעַתָּה אָשׁוּב לְהִלָּחֵם עִם־שַׂר פָּרָס וַאֲנִי יוֹצֵא וְהִנֵּה שַׂר־יָוָן בָּא׃ 10.2. בַּיָּמִים הָהֵם אֲנִי דָנִיֵּאל הָיִיתִי מִתְאַבֵּל שְׁלֹשָׁה שָׁבֻעִים יָמִים׃ 10.3. לֶחֶם חֲמֻדוֹת לֹא אָכַלְתִּי וּבָשָׂר וָיַיִן לֹא־בָא אֶל־פִּי וְסוֹךְ לֹא־סָכְתִּי עַד־מְלֹאת שְׁלֹשֶׁת שָׁבֻעִים יָמִים׃ 10.8. וַאֲנִי נִשְׁאַרְתִּי לְבַדִּי וָאֶרְאֶה אֶת־הַמַּרְאָה הַגְּדֹלָה הַזֹּאת וְלֹא נִשְׁאַר־בִּי כֹּח וְהוֹדִי נֶהְפַּךְ עָלַי לְמַשְׁחִית וְלֹא עָצַרְתִּי כֹּחַ׃ 10.9. וָאֶשְׁמַע אֶת־קוֹל דְּבָרָיו וּכְשָׁמְעִי אֶת־קוֹל דְּבָרָיו וַאֲנִי הָיִיתִי נִרְדָּם עַל־פָּנַי וּפָנַי אָרְצָה׃ 9.3. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes." 9.4. And I prayed unto the LORD my God, and made confession, and said: ‘O Lord, the great and awful God, who keepest covet and mercy with them that love Thee and keep Thy commandments," 10.2. In those days I Daniel was mourning three whole weeks." 10.3. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled." 10.8. So that I was left alone, and saw this great vision, and there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength." 10.9. Yet heard I the voice of his words; and when I heard the voice of his words, then was I fallen into a deep sleep on my face, with my face toward the ground."
5. Anon., 2 Baruch, 5.7, 12.5, 20.6, 21.1, 47.2 (1st cent. CE - 2nd cent. CE)

6. Josephus Flavius, Jewish Antiquities, 2.188, 13.67, 20.12 (1st cent. CE - 1st cent. CE)

2.188. upon whose answer, that he was a hundred and thirty years old, he admired Jacob on account of the length of his life. And when he had added, that still he had not lived so long as his forefathers, he gave him leave to live with his children in Heliopolis; for in that city the king’s shepherds had their pasturage. 13.67. I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 20.12. Upon the presentation of your ambassadors to me by Agrippa, my friend, whom I have brought up, and have now with me, and who is a person of very great piety, who are come to give me thanks for the care I have taken of your nation, and to entreat me, in an earnest and obliging manner, that they may have the holy vestments, with the crown belonging to them, under their power,—I grant their request, as that excellent person Vitellius, who is very dear to me, had done before me. 20.12. upon which the Galileans were much displeased, and persuaded the multitude of the Jews to betake themselves to arms, and to regain their liberty, saying that slavery was in itself a bitter thing, but that when it was joined with direct injuries, it was perfectly intolerable
7. Josephus Flavius, Jewish War, 7.360 (1st cent. CE - 1st cent. CE)

8. Tacitus, Histories, 5.13 (1st cent. CE - 2nd cent. CE)

5.13.  Prodigies had indeed occurred, but to avert them either by victims or by vows is held unlawful by a people which, though prone to superstition, is opposed to all propitiatory rites. Contending hosts were seen meeting in the skies, arms flashed, and suddenly the temple was illumined with fire from the clouds. of a sudden the doors of the shrine opened and a superhuman voice cried: "The gods are departing": at the same moment the mighty stir of their going was heard. Few interpreted these omens as fearful; the majority firmly believed that their ancient priestly writings contained the prophecy that this was the very time when the East should grow strong and that men starting from Judea should possess the world. This mysterious prophecy had in reality pointed to Vespasian and Titus, but the common people, as is the way of human ambition, interpreted these great destinies in their own favour, and could not be turned to the truth even by adversity. We have heard that the total number of the besieged of every age and both sexes was six hundred thousand; there were arms for all who could use them, and the number ready to fight was larger than could have been anticipated from the total population. Both men and women showed the same determination; and if they were to be forced to change their home, they feared life more than death. Such was the city and people against which Titus Caesar now proceeded; since the nature of the ground did not allow him to assault or employ any sudden operations, he decided to use earthworks and mantlets; the legions were assigned to their several tasks, and there was a respite of fighting until they made ready every device for storming a town that the ancients had ever employed or modern ingenuity invented.
9. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)

39b. חמצן עד יום מותו,אמר רבה בר (בר) שילא מאי קרא (תהלים עא, ד) אלהי פלטני מיד רשע מכף מעול וחומץ רבא אמר מהכא (ישעיהו א, יז) למדו היטב דרשו משפט אשרו חמוץ אשרו חמוץ ואל תאשרו חומץ,תנו רבנן אותה שנה שמת בה שמעון הצדיק אמר להם בשנה זו הוא מת אמרו לו מניין אתה יודע אמר להם בכל יום הכפורים היה מזדמן לי זקן אחד לבוש לבנים ועטוף לבנים נכנס עמי ויצא עמי והיום נזדמן לי זקן אחד לבוש שחורים ועטוף שחורים נכנס עמי ולא יצא עמי אחר הרגל חלה שבעה ימים ומת,ונמנעו אחיו הכהנים מלברך בשם,ת"ר ארבעים שנה קודם חורבן הבית לא היה גורל עולה בימין ולא היה לשון של זהורית מלבין ולא היה נר מערבי דולק,והיו דלתות ההיכל נפתחות מאליהן עד שגער בהן רבן יוחנן בן זכאי אמר לו היכל היכל מפני מה אתה מבעית עצמך יודע אני בך שסופך עתיד ליחרב וכבר נתנבא עליך זכריה בן עדוא (זכריה יא, א) פתח לבנון דלתיך ותאכל אש בארזיך,אמר רבי יצחק בן טבלאי למה נקרא שמו לבנון שמלבין עונותיהן של ישראל,אמר רב זוטרא בר טוביה למה נקרא שמו יער דכתיב (מלכים א י, יז) בית יער הלבנון לומר לך מה יער מלבלב אף בית המקדש מלבלב דאמר רב הושעיא בשעה שבנה שלמה בית המקדש נטע בו כל מיני מגדים של זהב והיו מוציאין פירות בזמניהן וכיון שהרוח מנשבת בהן היו נושרין פירותיהן שנאמר (תהלים עב, טז) ירעש כלבנון פריו ומהן היתה פרנסה לכהונה,וכיון שנכנסו עובדי כוכבים להיכל יבשו שנאמר (נחום א, ד) ופרח לבנון אומלל ועתיד הקב"ה להחזירה לנו שנאמר (ישעיהו לה, ב) פרוח תפרח ותגל אף גילת ורנן כבוד הלבנון נתן לה,נתנן על שני השעירים תנו רבנן עשר פעמים מזכיר כהן גדול את השם בו ביום ג' בוידוי ראשון ושלשה בוידוי שני ושלשה בשעיר המשתלח ואחד בגורלות,וכבר אמר השם ונשמע קולו ביריחו אמר רבה בר בר חנה מירושלים ליריחו עשרה פרסאות,וציר דלתות ההיכל נשמע בשמונה תחומי שבת עזים שביריחו היו מתעטשות מריח הקטורת נשים שביריחו אינן צריכות להתבשם מריח קטורת כלה שבירושלים אינה צריכה להתקשט מריח קטורת,אמר רבי (יוסי בן דולגאי) עזים היו לאבא בהרי (מכמר) והיו מתעטשות מריח הקטורת אמר רבי חייא בר אבין אמר רבי יהושע בן קרחה סח לי זקן אחד פעם אחת הלכתי לשילה והרחתי ריח קטורת מבין כותליה,אמר ר' ינאי עליית גורל מתוך קלפי מעכבת הנחה אינה מעכבת ורבי יוחנן אמר אף עלייה אינה מעכבת,אליבא דרבי יהודה דאמר דברים הנעשין בבגדי לבן מבחוץ לא מעכבא כולי עלמא לא פליגי דלא מעכבא כי פליגי אליבא דר' נחמיה מ"ד מעכבא כר' נחמיה ומאן דאמר לא מעכבא הני מילי עבודה הגרלה לאו עבודה היא,איכא דאמרי,אליבא דרבי נחמיה דאמר מעכבא כולי עלמא לא פליגי דמעכבא,כי פליגי אליבא דר' יהודה מאן דאמר לא מעכבא כרבי יהודה ומאן דאמר מעכבא שאני הכא דתנא ביה קרא אשר עלה אשר עלה תרי זימני,מיתיבי מצוה להגריל ואם לא הגריל כשר,בשלמא להך לישנא דאמרת אליבא דרבי יהודה כולי עלמא לא פליגי דלא מעכבא הא מני רבי יהודה היא 39b. ba robber [ iḥamtzan /i] until the day of his death. /b, bRabba bar bar Sheila said: What is the versethat indicates that a iḥamtzanis a robber? The verse states: b“O, my God, rescue me out of the hand of wicked, out of the hand of the unrighteous and robbing man [ iḥometz /i]”(Psalms 71:4). bRava said: From here: “Learn to do well, seek justice, strengthen the robbed [ iḥamotz /i]”(Isaiah 1:17), which teaches that one should bstrengthen the robbed, but not strengthen the robber. /b,§ bThe Sages taught:During bthe year in which Shimon HaTzaddik died, he said to them,his associates: bIn this year, he will die,euphemistically referring to himself. bThey said to him: How do you know? He said to them:In previous years, bon every Yom Kippur,upon entering the Holy of Holies, bI was met,in a prophetic vision, bby an old man who was dressed in white, andhis head was bwrapped up in white,and bhe would enterthe Holy of Holies bwith me, and he would leave with me. But today, I was met by an old man who was dressed in black, andhis head was bwrapped up in black,and bhe enteredthe Holy of Holies bwith me,but bhe did not leave with me.He understood this to be a sign that his death was impending. Indeed, bafter the festivalof iSukkot /i, bhe was ill for seven days and died. /b,Without the presence of Shimon HaTzaddik among them, the Jewish people were no longer worthy of the many miracles that had occurred during his lifetime. For this reason, following his death, bhis brethren, the priests, refrained from blessingthe Jewish people bwith theexplicit bname of Godin the priestly blessing., bThe Sages taught:During the tenure of Shimon HaTzaddik, the lot for God always arose in the High Priest’s right hand; after his death, it occurred only occasionally; but during the bforty years prior to the destruction of theSecond bTemple,the blotfor God bdid not arise in theHigh Priest’s brighthand at all. So too, bthe strip of crimsonwool that was tied to the head of the goat that was sent to Azazel bdid not turn white, and the westernmost lampof the candelabrum bdid not burncontinually., bAnd the doors of the Sanctuary opened by themselvesas a sign that they would soon be opened by enemies, buntil Rabban Yoḥa ben Zakkai scolded them. He said tothe Sanctuary: bSanctuary, Sanctuary, why do you frighten yourselfwith these signs? bI know about you that you will ultimately be destroyed, and Zechariah, son of Ido, has already prophesied concerning you: “Open your doors, O Lebanon, that the fire may devour your cedars”(Zechariah 11:1), Lebanon being an appellation for the Temple., bRabbi Yitzḥak ben Tavlai said: Why isthe Temple bcalled Lebanon [ iLevanon /i]? Because it whitens [ imalbin /i] the Jewish people’s sins,alluded to by the root ilavan /i, meaning white., bRav Zutra bar Toviya said: Why isthe Temple bcalled: Forest, as it is written: “The house of the forest of Lebanon”(I Kings 10:17)? bTo tell you: Just as a forest blooms, so too the Temple blooms. As Rav Hoshaya said: When Solomon built the Temple, he planted in it all kinds of sweet fruittrees made bof gold, andmiraculously these bbrought forth fruit in their season. And when the wind blew upon them, their fruit would fall off, as it is stated: “May his fruits rustle like Lebanon”(Psalms 72:16). bAnd throughselling these golden fruits to the public, bthere was a source of income for the priesthood. /b, bBut once thegentile bnations entered the Sanctuarythe golden trees bwithered, as it states “And the blossoms of Lebanon wither”(Nahum 1:4). bAnd in the futurehour of redemption, bthe Holy One, Blessed be He, will restorethem bto us as it is stated: “It shall blossom abundantly, it shall also rejoice and shout, the glory of Lebanon will be given to it”(Isaiah 35:2).,§ The mishna states that after selecting the two lots, the High Priest bplacesthem bupon the two goats.Upon placing the lot for God upon the appropriate goat, he says: For God, as a sin-offering. This is just one of the occasions on which he mentions God’s name, as bthe Sages taughtin the iTosefta( iYoma2:2): bThe High Priest mentions the nameof God bten times on that day: Threetimes bduring the first confession; and threetimes bduring the second confession,over the bull; band threetimes when he confesses over bthe scapegoatto Azazel; band onetime bwith the lots,when placing the lot for God upon the goat., bAnd there alreadywas an incident when the High Priest bsaid the nameof God and bhis voicewas so strong that it bwas heardeven bin Jericho. Rabba bar bar Ḥana said:The distance bfrom Jerusalem to Jericho is ten parasangs.Despite the great distance, his voice was miraculously heard there.,The Gemara describes similar miracles in which events in the Temple were sensed a great distance away. bAndthe sound of bthe doors of the Sanctuaryopening bwas heardfrom a distance of beight Shabbat limits,which is eight imil /i. Furthermore, bgoats that were in Jericho would sneeze fromsmelling bthe fragrance of the incensethat burned in the Temple; the bwomen that were in Jericho did not need to perfume themselves,since they were perfumed by the bfragranceof the bincense,which reached there; ba bride that was in Jerusalem did not need to adorn herselfwith perfumes, since she was perfumed by the bfragranceof the bincense,which filled the air of Jerusalem., bRabbi Yosei ben Dolgai said: Father had goats in the hills of Mikhmar,a district some distance from Jerusalem, band they would sneeze fromsmelling bthe fragrance of the incense.Similarly, bRabbi Ḥiyya bar Avin saidthat bRabbi Yehoshua ben Korḥa said: An old man reported to me: One time I went tothe ruins of the Tabernacle in bShiloh, and I smelled the smell of the incense from between its walls.The Tabernacle stood there during the period of the Judges, and more than a thousand years had passed since its destruction.,§ bRabbi Yannai said:The bdrawing of the lot from inside the receptacle is an indispensablepart of the service, as it determines which goat will be for God and which for Azazel. However, the actual bplacingof the lots upon the goats bis not indispensable. And Rabbi Yoḥa said: Eventhe bdrawing of the lotsfrom inside the receptacle bis not indispensable,since the High Priest may designate the goats himself, without employing the lottery.,The Gemara explains the dispute: bIn accordance withthe opinion of bRabbi Yehuda, who saidthat bmatters that are performed inthe bwhite garments outsideof the Holy of Holies bare not indispensable, everyone agrees thatthe drawing of the lots bis not indispensable,since it is held outside the Holy of Holies. bWhen they disagree, it is in accordance withthe opinion of bRabbi Neḥemya.He holds that all matters performed in the white garments, even those performed outside the Holy of Holies, are indispensable. bThe one who saidthe drawing of the lots bis indispensableholds bin accordance withthe straightforward application of the principle of bRabbi Neḥemya. And the one who saidthe drawing of the lots bis not indispensableclaims that bthisprinciple bappliesonly with regard btomatters that are classified as a Temple bservice.The bdrawing of the lots is nota Temple bservice,therefore it is indispensable, even according to Rabbi Neḥemya’s principle., bSome saya different version of the dispute:, bIn accordance withthe opinion of bRabbi Neḥemya, who saidthat all matters performed in the white garments, even those performed outside the Holy of Holies, are bindispensable, everyone agrees thatthe drawing of the lots bis indispensable. /b, bWhen they disagree, it is in accordance withthe opinion of bRabbi Yehuda,who holds that matters that are performed in the white garments outside of the Holy of Holies are not indispensable. bThe one who saidthat the drawing of the lots bis not indispensableholds bin accordance withthe straightforward application of the principle of bRabbi Yehuda. And the one who saidthat the drawing of the lots bis indispensableclaims that although Rabbi Yehuda’s principle is generally true, bit is different here,in the case of the lottery, bbecause the verse repeatedthe phrase b“which came up”(Leviticus 16:9) b“which came up”(Leviticus 16:10) btwo times.In the laws of sacrifices, a repeated phrase indicates the matter is indispensable.,The Gemara braises an objectionfrom that which was taught in a ibaraita /i: bIt is a mitzva to drawthe lots, band ifthe High Priest bdid not draw the lotsbut instead designated the goats without using the lots, the designation bis valid. /b,The Gemara considers the opinion presented in the ibaraita /i: bGranted, according to thatfirst bversionof the dispute, bin which you said: In accordance withthe opinion of bRabbi Yehuda everyone,i.e., Rabbi Yannai and Rabbi Yoḥa, bagrees thatthe drawing of the lots bis not indispensable,in accordance with bwhoseopinion bis this ibaraitataught? bIt isin accordance with the opinion of bRabbi Yehuda,according to all opinions.
10. Anon., 2 Enoch, 1.2

11. Anon., 3 Baruch, 1.2-1.3, 4.8

12. Anon., 4 Ezra, 3.2-3.36, 5.13, 6.35, 10.29-10.30

3.2. because I saw the desolation of Zion and the wealth of those who lived in Babylon. 3.3. My spirit was greatly agitated, and I began to speak anxious words to the Most High, and said 3.4. O sovereign Lord, didst thou not speak at the beginning when thou didst form the earth -- and that without help -- and didst command the dust 3.5. and it gave thee Adam, a lifeless body? Yet he was the workmanship of thy hands, and thou didst breathe into him the breath of life, and he was made alive in thy presence. 3.6. And thou didst lead him into the garden which thy right hand had planted before the earth appeared. 3.7. And thou didst lay upon him one commandment of thine; but he transgressed it, and immediately thou didst appoint death for him and for his descendants. From him there sprang nations and tribes, peoples and clans without number. 3.8. And every nation walked after its own will and did ungodly things before thee and scorned thee, and thou didst not hinder them. 3.9. But again, in its time thou didst bring the flood upon the inhabitants of the world and destroy them. 3.10. And the same fate befell them: as death came upon Adam, so the flood upon them. 3.11. But thou didst leave one of them, Noah with his household, and all the righteous who have descended from him. 3.12. When those who dwelt on earth began to multiply, they produced children and peoples and many nations, and again they began to be more ungodly than were their ancestors. 3.13. And when they were committing iniquity before thee, thou didst choose for thyself one of them, whose name was Abraham; 3.14. and thou didst love him, and to him only didst thou reveal the end of the times, secretly by night. 3.15. Thou didst make with him an everlasting covet, and promise him that thou wouldst never forsake his descendants; and thou gavest to him Isaac, and to Isaac thou gavest Jacob and Esau. 3.16. And thou didst set apart Jacob for thyself, but Esau thou didst reject; and Jacob became a great multitude. 3.17. And when thou didst lead his descendants out of Egypt, thou didst bring them to Mount Sinai. 3.18. Thou didst bend down the heavens and shake the earth, and move the world, and make the depths to tremble, and trouble the times. 3.19. And thy glory passed through the four gates of fire and earthquake and wind and ice, to give the law to the descendants of Jacob, and thy commandment to the posterity of Israel. 3.20. Yet thou didst not take away from them their evil heart, so that thy law might bring forth fruit in them. 3.21. For the first Adam, burdened with an evil heart, transgressed and was overcome, as were also all who were descended from him. 3.22. Thus the disease became permanent; the law was in the people's heart along with the evil root, but what was good departed, and the evil remained. 3.23. So the times passed and the years were completed, and thou didst raise up for thyself a servant, named David. 3.24. And thou didst command him to build a city for thy name, and in it to offer thee oblations from what is thine. 3.25. This was done for many years; but the inhabitants of the city transgressed 3.26. in everything doing as Adam and all his descendants had done, for they also had the evil heart. 3.27. So thou didst deliver the city into the hands of thy enemies. 3.28. Then I said in my heart, Are the deeds of those who inhabit Babylon any better? Is that why she has gained dominion over Zion? 3.29. For when I came here I saw ungodly deeds without number, and my soul has seen many sinners during these thirty years. And my heart failed me 3.30. for I have seen how thou dost endure those who sin, and hast spared those who act wickedly, and hast destroyed thy people, and hast preserved thy enemies 3.31. and hast not shown to any one how thy way may be comprehended. Are the deeds of Babylon better than those of Zion? 3.32. Or has another nation known thee besides Israel? Or what tribes have so believed thy covets as these tribes of Jacob? 3.33. Yet their reward has not appeared and their labor has borne no fruit. For I have traveled widely among the nations and have seen that they abound in wealth, though they are unmindful of thy commandments. 3.34. Now therefore weigh in a balance our iniquities and those of the inhabitants of the world; and so it will be found which way the turn of the scale will incline. 3.35. When have the inhabitants of the earth not sinned in thy sight? Or what nation has kept thy commandments so well? 3.36. Thou mayest indeed find individual men who have kept thy commandments, but nations thou wilt not find. 5.13. These are the signs which I am permitted to tell you, and if you pray again, and weep as you do now, and fast for seven days, you shall hear yet greater things than these. 6.35. Now after this I wept again and fasted seven days as before, in order to complete the three weeks as I had been told. 10.29. As I was speaking these words, behold, the angel who had come to me at first came to me, and he looked upon me; 10.30. and behold, I lay there like a corpse and I was deprived of my understanding. Then he grasped my right hand and strengthened me and set me on my feet, and said to me
13. Anon., Apocalypse of Abraham, 9.7, 12.1-12.2, 18.12-18.13

14. Anon., 4 Baruch, 3.10, 6.9-6.14, 7.2-7.5, 8.2-8.3

3.10. And the Lord said to him: Take them and consign them to the earth, saying: Hear, Earth, the voice of your creator who formed you in the abundance of waters, who sealed you with seven seals for seven epochs, and after this you will receive your ornaments (?) -- 6.9. So it will be with you, my flesh, if you do what is commanded you by the angel of righteousness. 6.10. He who preserved the basket of figs, the same will again preserve you by his power. 6.11. When Baruch had said this, he said to Abimelech: Stand up and let us pray that the Lord may make known to us how we shall be able to send to Jeremiah in Babylon the report about the shelter provided for you on the way. 6.12. And Baruch prayed, saying: Lord God, our strength is the elect light which comes forth from your mouth. 6.13. We beseech and beg of your goodness -- you whose great name no one is able to know -- hear the voice of your servants and let knowledge come into our hearts. 6.13. These, then, are the words which the Lord, the God of Israel, spoke, who led us out of Egypt, out of the great furnace: Because you did not keep my ordices, but your heart was lifted up, and you were haughty before me, in anger and wrath I delivered you to the furnace in Babylon. 6.14. What shall we do, and how shall we send this report to Jeremiah in Babylon? 7.2. And the eagle said to him in a human voice: Hail, Baruch, steward of the faith. 7.3. And Baruch said to him: You who speak are chosen from among all the birds of heaven, for this is clear from the gleam of your eyes; tell me, then, what are you doing here? 7.4. And the eagle said to him: I was sent here so that you might through me send whatever message you want. 7.5. And Baruch said to him: Can you carry this message to Jeremiah in Babylon? 8.2. And the Lord said to Jeremiah: Rise up -- you and the people -- and come to the Jordan and say to the people: Let anyone who desires the Lord forsake the works of Babylon. 8.3. As for the men who took wives from them and the women who took husbands from them -- those who listen to you shall cross over, and you take them into Jerusalem; but those who do not listen to you, do not lead them there.
15. Anon., Ascension of Isaiah, 2.9-2.10



Subjects of this text:

subject book bibliographic info
2 baruch Allison, 4 Baruch (2018) 90, 97
abel Levison, The Greek Life of Adam and Eve (2023) 716
abimelech/ebed-melech Allison, 4 Baruch (2018) 88
adam, gods handiwork, as Levison, The Greek Life of Adam and Eve (2023) 716
apocalypse, apocalyptic, apocalypticism, apocalypticist Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 125
archangel, commands of Allison, 4 Baruch (2018) 88
archangel, destroyer, as Allison, 4 Baruch (2018) 88
asc (altered state of consciousness) Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 30
cain Levison, The Greek Life of Adam and Eve (2023) 716
crypto-christian texts Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 76
dream, vision Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 125
ecstatic Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 30
elijah Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 30
enoch Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 125
forgiveness, adam, of Levison, The Greek Life of Adam and Eve (2023) 716
forgiveness Levison, The Greek Life of Adam and Eve (2023) 716
god, father of the whole creation, as Levison, The Greek Life of Adam and Eve (2023) 716
god, holy one, as Levison, The Greek Life of Adam and Eve (2023) 716
god, jael, as Levison, The Greek Life of Adam and Eve (2023) 716
hands, god, of Levison, The Greek Life of Adam and Eve (2023) 716
history, as christian history Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 76
hypnosis Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 30
israel Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 76
liturgical expressions/elements, luke, gospel of Allison, 4 Baruch (2018) 24
loss of strength Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 125
marriage Allison, 4 Baruch (2018) 24
melito of sardis Allison, 4 Baruch (2018) 97
mystic, mystical, mysticism Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 125
nebuchadnezzar/king of the chaldeans Allison, 4 Baruch (2018) 88, 90, 97
obedience and disobedience Allison, 4 Baruch (2018) 97
oil, mercy, of Levison, The Greek Life of Adam and Eve (2023) 716
paradise, traveling (journey or foray) to/from Levison, The Greek Life of Adam and Eve (2023) 716
paradise, vicinity of Levison, The Greek Life of Adam and Eve (2023) 716
post-70 setting of 4 baruch Allison, 4 Baruch (2018) 88
prayer Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 125
prayers, adam, of Levison, The Greek Life of Adam and Eve (2023) 716
repentance Allison, 4 Baruch (2018) 97
romans/roman empire/rome Allison, 4 Baruch (2018) 88
samaria/samaritans Allison, 4 Baruch (2018) 90
seeing Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 125
self-hypnosis Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 30
semitisms Allison, 4 Baruch (2018) 24
septuagint/septuagintism Allison, 4 Baruch (2018) 24
sin/sinner Allison, 4 Baruch (2018) 97, 195
supercessionism Allison, 4 Baruch (2018) 97
tears Levison, The Greek Life of Adam and Eve (2023) 716
temple in jerusalem, destruction of Allison, 4 Baruch (2018) 88, 97
temple in jerusalem, holy of holies in' Allison, 4 Baruch (2018) 88
trance Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 30
trembling Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 125
vision Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 30
visionary Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 30
watchers Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 125
weeping Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 125