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Tiresias: The Ancient Mediterranean Religions Source Database



6268
Hebrew Bible, 1 Chronicles, 28.9


וְאַתָּה שְׁלֹמֹה־בְנִי דַּע אֶת־אֱלֹהֵי אָבִיךָ וְעָבְדֵהוּ בְּלֵב שָׁלֵם וּבְנֶפֶשׁ חֲפֵצָה כִּי כָל־לְבָבוֹת דּוֹרֵשׁ יְהוָה וְכָל־יֵצֶר מַחֲשָׁבוֹת מֵבִין אִם־תִּדְרְשֶׁנּוּ יִמָּצֵא לָךְ וְאִם־תַּעַזְבֶנּוּ יַזְנִיחֲךָ לָעַד׃And thou, Solomon my son, know thou the God of thy father, and serve Him with a whole heart and with a willing mind; for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts; if thou seek Him, He will be found of thee; but if thou forsake Him, He will cast thee off for ever.


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

16 results
1. Hebrew Bible, Deuteronomy, 4.39, 8.2, 9.16, 17.20 (9th cent. BCE - 3rd cent. BCE)

4.39. וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל־לְבָבֶךָ כִּי יְהוָה הוּא הָאֱלֹהִים בַּשָּׁמַיִם מִמַּעַל וְעַל־הָאָרֶץ מִתָּחַת אֵין עוֹד׃ 8.2. כַּגּוֹיִם אֲשֶׁר יְהוָה מַאֲבִיד מִפְּנֵיכֶם כֵּן תֹאבֵדוּן עֵקֶב לֹא תִשְׁמְעוּן בְּקוֹל יְהוָה אֱלֹהֵיכֶם׃ 8.2. וְזָכַרְתָּ אֶת־כָּל־הַדֶּרֶךְ אֲשֶׁר הֹלִיכֲךָ יְהוָה אֱלֹהֶיךָ זֶה אַרְבָּעִים שָׁנָה בַּמִּדְבָּר לְמַעַן עַנֹּתְךָ לְנַסֹּתְךָ לָדַעַת אֶת־אֲשֶׁר בִּלְבָבְךָ הֲתִשְׁמֹר מצותו [מִצְוֺתָיו] אִם־לֹא׃ 9.16. וָאֵרֶא וְהִנֵּה חֲטָאתֶם לַיהוָה אֱלֹהֵיכֶם עֲשִׂיתֶם לָכֶם עֵגֶל מַסֵּכָה סַרְתֶּם מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר־צִוָּה יְהוָה אֶתְכֶם׃ 4.39. know this day, and lay it to thy heart, that the LORD, He is God in heaven above and upon the earth beneath; there is none else." 8.2. And thou shalt remember all the way which the LORD thy God hath led thee these forty years in the wilderness, that He might afflict thee, to prove thee, to know what was in thy heart, whether thou wouldest keep His commandments, or no." 9.16. And I looked, and, behold, ye had sinned against the LORD your God; ye had made you a molten calf; ye had turned aside quickly out of the way which the LORD had commanded you." 17.20. that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel."
2. Hebrew Bible, Exodus, 3.6, 3.15, 4.5 (9th cent. BCE - 3rd cent. BCE)

3.6. וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים׃ 3.15. וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר׃ 4.5. לְמַעַן יַאֲמִינוּ כִּי־נִרְאָה אֵלֶיךָ יְהוָה אֱלֹהֵי אֲבֹתָם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב׃ 3.6. Moreover He said: ‘I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face; for he was afraid to look upon God." 3.15. And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations." 4.5. that they may believe that the LORD, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.’"
3. Hebrew Bible, Genesis, 3.9-3.12, 4.14, 18.27, 23.10, 40.18, 41.16 (9th cent. BCE - 3rd cent. BCE)

3.9. וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה׃ 3.11. וַיֹּאמֶר מִי הִגִּיד לְךָ כִּי עֵירֹם אָתָּה הֲמִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לְבִלְתִּי אֲכָל־מִמֶּנּוּ אָכָלְתָּ׃ 3.12. וַיֹּאמֶר הָאָדָם הָאִשָּׁה אֲשֶׁר נָתַתָּה עִמָּדִי הִוא נָתְנָה־לִּי מִן־הָעֵץ וָאֹכֵל׃ 4.14. הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כָל־מֹצְאִי יַהַרְגֵנִי׃ 18.27. וַיַּעַן אַבְרָהָם וַיֹּאמַר הִנֵּה־נָא הוֹאַלְתִּי לְדַבֵּר אֶל־אֲדֹנָי וְאָנֹכִי עָפָר וָאֵפֶר׃ 40.18. וַיַּעַן יוֹסֵף וַיֹּאמֶר זֶה פִּתְרֹנוֹ שְׁלֹשֶׁת הַסַּלִּים שְׁלֹשֶׁת יָמִים הֵם׃ 41.16. וַיַּעַן יוֹסֵף אֶת־פַּרְעֹה לֵאמֹר בִּלְעָדָי אֱלֹהִים יַעֲנֶה אֶת־שְׁלוֹם פַּרְעֹה׃ 3.9. And the LORD God called unto the man, and said unto him: ‘Where art thou?’" 3.10. And he said: ‘I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.’" 3.11. And He said: ‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?’" 3.12. And the man said: ‘The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.’" 4.14. Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’" 18.27. And Abraham answered and said: ‘Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes." 23.10. Now Ephron was sitting in the midst of the children of Heth; and Ephron the Hittite answered Abraham in the hearing of the children of Heth, even of all that went in at the gate of his city, saying:" 40.18. And Joseph answered and said: ‘This is the interpretation thereof: the three baskets are three days;" 41.16. And Joseph answered Pharaoh, saying: ‘It is not in me; God will give Pharaoh an answer of peace.’"
4. Hebrew Bible, Numbers, 11.28 (9th cent. BCE - 3rd cent. BCE)

11.28. וַיַּעַן יְהוֹשֻׁעַ בִּן־נוּן מְשָׁרֵת מֹשֶׁה מִבְּחֻרָיו וַיֹּאמַר אֲדֹנִי מֹשֶׁה כְּלָאֵם׃ 11.28. And Joshua the son of Nun, the minister of Moses from his youth up, answered and said: ‘My lord Moses, shut them in.’"
5. Hebrew Bible, Psalms, 44.21 (9th cent. BCE - 3rd cent. BCE)

44.21. אִם־שָׁכַחְנוּ שֵׁם אֱלֹהֵינוּ וַנִּפְרֹשׂ כַּפֵּינוּ לְאֵל זָר׃ 44.21. If we had forgotten the name of our God, or spread forth our hands to a strange god; ."
6. Hebrew Bible, 1 Kings, 8 (8th cent. BCE - 5th cent. BCE)

7. Hebrew Bible, 2 Samuel, 20.10 (8th cent. BCE - 5th cent. BCE)

8. Hebrew Bible, Jeremiah, 11.20, 17.10, 32.39 (8th cent. BCE - 5th cent. BCE)

32.39. וְנָתַתִּי לָהֶם לֵב אֶחָד וְדֶרֶךְ אֶחָד לְיִרְאָה אוֹתִי כָּל־הַיָּמִים לְטוֹב לָהֶם וְלִבְנֵיהֶם אַחֲרֵיהֶם׃ 11.20. But, O LORD of hosts, that judgest righteously, That triest the reins and the heart, Let me see Thy vengeance on them; For unto Thee have I revealed my cause." 17.10. I the LORD search the heart, I try the reins, Even to give every man according to his ways, According to the fruit of his doings." 32.39. and I will give them one heart and one way, that they may fear Me for ever; for the good of them, and of their children after them;"
9. Hebrew Bible, 1 Chronicles, 17.4, 22.5, 22.7, 22.9, 22.13, 22.16, 24.31, 28.1, 28.3, 28.11, 28.19 (5th cent. BCE - 3rd cent. BCE)

17.4. לֵךְ וְאָמַרְתָּ אֶל־דָּוִיד עַבְדִּי כֹּה אָמַר יְהוָה לֹא אַתָּה תִּבְנֶה־לִּי הַבַּיִת לָשָׁבֶת׃ 22.5. וַיֹּאמֶר דָּוִיד שְׁלֹמֹה בְנִי נַעַר וָרָךְ וְהַבַּיִת לִבְנוֹת לַיהוָה לְהַגְדִּיל לְמַעְלָה לְשֵׁם וּלְתִפְאֶרֶת לְכָל־הָאֲרָצוֹת אָכִינָה נָּא לוֹ וַיָּכֶן דָּוִיד לָרֹב לִפְנֵי מוֹתוֹ׃ 22.7. וַיֹּאמֶר דָּוִיד לִשְׁלֹמֹה בנו [בְּנִי] אֲנִי הָיָה עִם־לְבָבִי לִבְנוֹת בַּיִת לְשֵׁם יְהוָה אֱלֹהָי׃ 22.9. הִנֵּה־בֵן נוֹלָד לָךְ הוּא יִהְיֶה אִישׁ מְנוּחָה וַהֲנִחוֹתִי לוֹ מִכָּל־אוֹיְבָיו מִסָּבִיב כִּי שְׁלֹמֹה יִהְיֶה שְׁמוֹ וְשָׁלוֹם וָשֶׁקֶט אֶתֵּן עַל־יִשְׂרָאֵל בְּיָמָיו׃ 22.13. אָז תַּצְלִיחַ אִם־תִּשְׁמוֹר לַעֲשׂוֹת אֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה עַל־יִשְׂרָאֵל חֲזַק וֶאֱמָץ אַל־תִּירָא וְאַל־תֵּחָת׃ 22.16. לַזָּהָב לַכֶּסֶף וְלַנְּחֹשֶׁת וְלַבַּרְזֶל אֵין מִסְפָּר קוּם וַעֲשֵׂה וִיהִי יְהוָה עִמָּךְ׃ 24.31. וַיַּפִּילוּ גַם־הֵם גּוֹרָלוֹת לְעֻמַּת אֲחֵיהֶם בְּנֵי־אַהֲרֹן לִפְנֵי דָוִיד הַמֶּלֶךְ וְצָדוֹק וַאֲחִימֶלֶךְ וְרָאשֵׁי הָאָבוֹת לַכֹּהֲנִים וְלַלְוִיִּם אָבוֹת הָרֹאשׁ לְעֻמַּת אָחִיו הַקָּטָן׃ 28.1. רְאֵה עַתָּה כִּי־יְהוָה בָּחַר בְּךָ לִבְנוֹת־בַּיִת לַמִּקְדָּשׁ חֲזַק וַעֲשֵׂה׃ 28.1. וַיַּקְהֵל דָּוִיד אֶת־כָּל־שָׂרֵי יִשְׂרָאֵל שָׂרֵי הַשְּׁבָטִים וְשָׂרֵי הַמַּחְלְקוֹת הַמְשָׁרְתִים אֶת־הַמֶּלֶךְ וְשָׂרֵי הָאֲלָפִים וְשָׂרֵי הַמֵּאוֹת וְשָׂרֵי כָל־רְכוּשׁ־וּמִקְנֶה לַמֶּלֶךְ וּלְבָנָיו עִם־הַסָּרִיסִים וְהַגִּבּוֹרִים וּלְכָל־גִּבּוֹר חָיִל אֶל־יְרוּשָׁלִָם׃ 28.3. וְהָאֱלֹהִים אָמַר לִי לֹא־תִבְנֶה בַיִת לִשְׁמִי כִּי אִישׁ מִלְחָמוֹת אַתָּה וְדָמִים שָׁפָכְתָּ׃ 28.11. וַיִּתֵּן דָּוִיד לִשְׁלֹמֹה בְנוֹ אֶת־תַּבְנִית הָאוּלָם וְאֶת־בָּתָּיו וְגַנְזַכָּיו וַעֲלִיֹּתָיו וַחֲדָרָיו הַפְּנִימִים וּבֵית הַכַּפֹּרֶת׃ 28.19. הַכֹּל בִּכְתָב מִיַּד יְהוָה עָלַי הִשְׂכִּיל כֹּל מַלְאֲכוֹת הַתַּבְנִית׃ 17.4. ’Go and tell David My servant: Thus saith the LORD: Thou shalt not build Me a house to dwell in;" 22.5. And David said: ‘Solomon my son is young and tender, and the house that is to be builded for the LORD must be exceeding magnificent, of fame and of glory throughout all countries; I will therefore make preparation for him.’ So David prepared abundantly before his death." 22.7. And David said to Solomon: ‘My son, as for me, it was in my heart to build a house unto the name of the LORD my God." 22.9. Behold, a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about; for his name shall be Solomon, and I will give peace and quietness unto Israel in his days." 22.13. Then shalt thou prosper, if thou observe to do the statutes and the ordices which the LORD charged Moses with concerning Israel; be strong, and of good courage; fear not, neither be dismayed." 22.16. of the gold, the silver, and the brass, and the iron, there is no number. Arise and be doing, and the LORD be with thee.’" 24.31. These likewise cast lots even as their brethren the sons of Aaron in the presence of David the king, and Zadok, and Ahimelech, and the heads of the fathers’houses of the priests and of the Levites; the fathers’houses of the chief even as those of his younger brother." 28.1. And David assembled all the princes of Israel, the princes of the tribes, and the captains of the companies that served the king by course, and the captains of thousands, and the captains of hundreds, and the rulers over all the substance and cattle of the king and of his sons, with the officers, and the mighty men, even all the mighty men of valour, unto Jerusalem." 28.3. But God said unto me: Thou shalt not build a house for My name, because thou art a man of war, and hast shed blood." 28.11. Then David gave to Solomon his son the pattern of the porch [of the temple], and of the houses thereof, and of the treasuries thereof, and of the upper rooms thereof, and of the inner chambers thereof, and of the place of the ark-cover;" 28.19. ’All this [do I give thee] in writing, as the LORD hath made me wise by His hand upon me, even all the works of this pattern.’"
10. Hebrew Bible, 2 Chronicles, 6.9, 15.2 (5th cent. BCE - 3rd cent. BCE)

6.9. רַק אַתָּה לֹא תִבְנֶה הַבָּיִת כִּי בִנְךָ הַיּוֹצֵא מֵחֲלָצֶיךָ הוּא־יִבְנֶה הַבַּיִת לִשְׁמִי׃ 15.2. וַיֵּצֵא לִפְנֵי אָסָא וַיֹּאמֶר לוֹ שְׁמָעוּנִי אָסָא וְכָל־יְהוּדָה וּבִנְיָמִן יְהוָה עִמָּכֶם בִּהְיוֹתְכֶם עִמּוֹ וְאִם־תִּדְרְשֻׁהוּ יִמָּצֵא לָכֶם וְאִם־תַּעַזְבֻהוּ יַעֲזֹב אֶתְכֶם׃ 6.9. nevertheless thou shalt not build the house, but thy son that shall come forth out of thy loins, he shall build the house for My name." 15.2. and he went out to meet Asa, and said unto him: ‘Hear ye me, Asa, and all Judah and Benjamin: the LORD is with you, while ye are with Him; and if ye seek Him, He will be found of you; but if ye forsake Him, He will forsake you."
11. Septuagint, 2 Maccabees, 1.1-1.9, 2.17, 3.1-3.40, 7.30, 9.1-9.29, 10.8, 15.3 (2nd cent. BCE - 2nd cent. BCE)

1.1. The Jewish brethren in Jerusalem and those in the land of Judea, To their Jewish brethren in Egypt, Greeting, and good peace.' 1.2. May God do good to you, and may he remember his covet with Abraham and Isaac and Jacob, his faithful servants.' 1.3. May he give you all a heart to worship him and to do his will with a strong heart and a willing spirit. 1.4. May he open your heart to his law and his commandments, and may he bring peace.' 1.5. May he hear your prayers and be reconciled to you, and may he not forsake you in time of evil.' 1.6. We are now praying for you here. 1.7. In the reign of Demetrius, in the one hundred and sixty-ninth year, we Jews wrote to you, in the critical distress which came upon us in those years after Jason and his company revolted from the holy land and the kingdom' 1.8. and burned the gate and shed innocent blood. We besought the Lord and we were heard, and we offered sacrifice and cereal offering, and we lighted the lamps and we set out the loaves.' 1.9. And now see that you keep the feast of booths in the month of Chislev, in the one hundred and eighty-eighth year.' 2.17. It is God who has saved all his people, and has returned the inheritance to all, and the kingship and priesthood and consecration,' 3.1. While the holy city was inhabited in unbroken peace and the laws were very well observed because of the piety of the high priest Onias and his hatred of wickedness,' 3.2. it came about that the kings themselves honored the place and glorified the temple with the finest presents,' 3.3. o that even Seleucus, the king of Asia, defrayed from his own revenues all the expenses connected with the service of the sacrifices.' 3.4. But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market;' 3.5. and when he could not prevail over Onias he went to Apollonius of Tarsus, who at that time was governor of Coelesyria and Phoenicia.' 3.6. He reported to him that the treasury in Jerusalem was full of untold sums of money, so that the amount of the funds could not be reckoned, and that they did not belong to the account of the sacrifices, but that it was possible for them to fall under the control of the king.' 3.7. When Apollonius met the king, he told him of the money about which he had been informed. The king chose Heliodorus, who was in charge of his affairs, and sent him with commands to effect the removal of the aforesaid money.' 3.8. Heliodorus at once set out on his journey, ostensibly to make a tour of inspection of the cities of Coelesyria and Phoenicia, but in fact to carry out the king's purpose.' 3.9. When he had arrived at Jerusalem and had been kindly welcomed by the high priest of the city, he told about the disclosure that had been made and stated why he had come, and he inquired whether this really was the situation.' 3.10. The high priest explained that there were some deposits belonging to widows and orphans,' 3.11. and also some money of Hyrcanus, son of Tobias, a man of very prominent position, and that it totaled in all four hundred talents of silver and two hundred of gold. To such an extent the impious Simon had misrepresented the facts.' 3.12. And he said that it was utterly impossible that wrong should be done to those people who had trusted in the holiness of the place and in the sanctity and inviolability of the temple which is honored throughout the whole world. 3.13. But Heliodorus, because of the king's commands which he had, said that this money must in any case be confiscated for the king's treasury.' 3.14. So he set a day and went in to direct the inspection of these funds.There was no little distress throughout the whole city. 3.15. The priests prostrated themselves before the altar in their priestly garments and called toward heaven upon him who had given the law about deposits, that he should keep them safe for those who had deposited them.' 3.16. To see the appearance of the high priest was to be wounded at heart, for his face and the change in his color disclosed the anguish of his soul.' 3.17. For terror and bodily trembling had come over the man, which plainly showed to those who looked at him the pain lodged in his heart.' 3.18. People also hurried out of their houses in crowds to make a general supplication because the holy place was about to be brought into contempt. 3.19. Women, girded with sackcloth under their breasts, thronged the streets. Some of the maidens who were kept indoors ran together to the gates, and some to the walls, while others peered out of the windows.' 3.20. And holding up their hands to heaven, they all made entreaty.' 3.21. There was something pitiable in the prostration of the whole populace and the anxiety of the high priest in his great anguish. 3.22. While they were calling upon the Almighty Lord that he would keep what had been entrusted safe and secure for those who had entrusted it,' 3.23. Heliodorus went on with what had been decided. 3.24. But when he arrived at the treasury with his bodyguard, then and there the Sovereign of spirits and of all authority caused so great a manifestation that all who had been so bold as to accompany him were astounded by the power of God, and became faint with terror.' 3.25. For there appeared to them a magnificently caparisoned horse, with a rider of frightening mien, and it rushed furiously at Heliodorus and struck at him with its front hoofs. Its rider was seen to have armor and weapons of gold.' 3.26. Two young men also appeared to him, remarkably strong, gloriously beautiful and splendidly dressed, who stood on each side of him and scourged him continuously, inflicting many blows on him.' 3.27. When he suddenly fell to the ground and deep darkness came over him, his men took him up and put him on a stretcher' 3.28. and carried him away, this man who had just entered the aforesaid treasury with a great retinue and all his bodyguard but was now unable to help himself; and they recognized clearly the sovereign power of God.' 3.29. While he lay prostrate, speechless because of the divine intervention and deprived of any hope of recovery,' 3.30. they praised the Lord who had acted marvelously for his own place. And the temple, which a little while before was full of fear and disturbance, was filled with joy and gladness, now that the Almighty Lord had appeared.' 3.31. Quickly some of Heliodorus' friends asked Onias to call upon the Most High and to grant life to one who was lying quite at his last breath. 3.32. And the high priest, fearing that the king might get the notion that some foul play had been perpetrated by the Jews with regard to Heliodorus, offered sacrifice for the man's recovery.' 3.33. While the high priest was making the offering of atonement, the same young men appeared again to Heliodorus dressed in the same clothing, and they stood and said, 'Be very grateful to Onias the high priest, since for his sake the Lord has granted you your life.' 3.34. And see that you, who have been scourged by heaven, report to all men the majestic power of God.'Having said this they vanished.' 3.35. Then Heliodorus offered sacrifice to the Lord and made very great vows to the Savior of his life, and having bidden Onias farewell, he marched off with his forces to the king.' 3.36. And he bore testimony to all men of the deeds of the supreme God, which he had seen with his own eyes.' 3.37. When the king asked Heliodorus what sort of person would be suitable to send on another mission to Jerusalem, he replied,' 3.38. If you have any enemy or plotter against your government, send him there, for you will get him back thoroughly scourged, if he escapes at all, for there certainly is about the place some power of God.' 3.39. For he who has his dwelling in heaven watches over that place himself and brings it aid, and he strikes and destroys those who come to do it injury.' 3.40. This was the outcome of the episode of Heliodorus and the protection of the treasury. 7.30. While she was still speaking, the young man said, 'What are you waiting for? I will not obey the king's command, but I obey the command of the law that was given to our fathers through Moses.' 9.1. About that time, as it happened, Antiochus had retreated in disorder from the region of Persia.' 9.2. For he had entered the city called Persepolis, and attempted to rob the temples and control the city. Therefore the people rushed to the rescue with arms, and Antiochus and his men were defeated, with the result that Antiochus was put to flight by the inhabitants and beat a shameful retreat.' 9.3. While he was in Ecbatana, news came to him of what had happened to Nicanor and the forces of Timothy.' 9.4. Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, 'When I get there I will make Jerusalem a cemetery of Jews.' 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.' 9.7. Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.' 9.8. Thus he who had just been thinking that he could command the waves of the sea, in his superhuman arrogance, and imagining that he could weigh the high mountains in a balance, was brought down to earth and carried in a litter, making the power of God manifest to all.' 9.9. And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay.' 9.10. Because of his intolerable stench no one was able to carry the man who a little while before had thought that he could touch the stars of heaven. 9.11. Then it was that, broken in spirit, he began to lose much of his arrogance and to come to his senses under the scourge of God, for he was tortured with pain every moment.' 9.12. And when he could not endure his own stench, he uttered these words: 'It is right to be subject to God, and no mortal should think that he is equal to God.' 9.13. Then the abominable fellow made a vow to the Lord, who would no longer have mercy on him, stating' 9.14. that the holy city, which he was hastening to level to the ground and to make a cemetery, he was now declaring to be free;' 9.15. and the Jews, whom he had not considered worth burying but had planned to throw out with their children to the beasts, for the birds to pick, he would make, all of them, equal to citizens of Athens;' 9.16. and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues;' 9.17. and in addition to all this he also would become a Jew and would visit every inhabited place to proclaim the power of God. 9.18. But when his sufferings did not in any way abate, for the judgment of God had justly come upon him, he gave up all hope for himself and wrote to the Jews the following letter, in the form of a supplication. This was its content:' 9.19. To his worthy Jewish citizens, Antiochus their king and general sends hearty greetings and good wishes for their health and prosperity.' 9.20. If you and your children are well and your affairs are as you wish, I am glad. As my hope is in heaven,' 9.21. I remember with affection your esteem and good will. On my way back from the region of Persia I suffered an annoying illness, and I have deemed it necessary to take thought for the general security of all.' 9.22. I do not despair of my condition, for I have good hope of recovering from my illness,' 9.23. but I observed that my father, on the occasions when he made expeditions into the upper country, appointed his successor,' 9.24. o that, if anything unexpected happened or any unwelcome news came, the people throughout the realm would not be troubled, for they would know to whom the government was left.' 9.25. Moreover, I understand how the princes along the borders and the neighbors to my kingdom keep watching for opportunities and waiting to see what will happen. So I have appointed my son Antiochus to be king, whom I have often entrusted and commended to most of you when I hastened off to the upper provinces; and I have written to him what is written here.' 9.26. I therefore urge and beseech you to remember the public and private services rendered to you and to maintain your present good will, each of you, toward me and my son.' 9.27. For I am sure that he will follow my policy and will treat you with moderation and kindness.' 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.' 9.29. And Philip, one of his courtiers, took his body home; then, fearing the son of Antiochus, he betook himself to Ptolemy Philometor in Egypt.' 10.8. They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year. 15.3. the thrice-accursed wretch asked if there were a sovereign in heaven who had commanded the keeping of the sabbath day.
12. Philo of Alexandria, That The Worse Attacks The Better, 157-160, 156 (1st cent. BCE - missingth cent. CE)

156. Perhaps now that which is intimated by the expression, "If thou castest me out this day from off the face of the earth, from thy face I shall be hidden," may be this, if thou dost not bestow on me the good things of the earth, I will not receive those of Heaven; and if no use and enjoyment of pleasure is afforded me, I have no desire for virtue, and if thou dost not allow me to participate in human advantages, thou mayest retain the divine ones to thyself.
13. Clement of Rome, 1 Clement, 59.3 (1st cent. CE - 1st cent. CE)

59.3. ... ἐλπίζειν There appears to be a lucuna in the Greek : Lightfoot supplies *do\s h\mi=n, ku/rie. ἐπὶ τὸ ἀρχεγόνον πάσης κτίσεως ὄνομά σου, Eph 1, 18 ἀνοίξας τοὺς ὀφθαλμοὺς τῆς καρδίας ἡμῶν εἰς τὸ Is. 57, 15 γινώσκειν σε τὸν μόνον ὕψιστον ἐν ὑψίστοις, Is. 13, 11 Ps. 32, 10 ἅγιον ἐν ἀγίοις ἀναπαυόμενον. τὸν ταπεινοῦντα ὕβριν ὑπερηφάνων, τὸν διαλύοντα λογισμοὺς Job 5, 11 ἐθνῶν, τὸν ποιοῦντα ταπεινοὺς εἰς ὕψος καὶ τοὺς I Sam, 2, 7; cf. Luke 1, 53 ὑψηλοὺς ταπεινοῦντα, τὸν πλουτίζοντα καὶ πτωχίζοντα, τὸν ἀποκτείνοντα καὶ ζῆν ποιοῦντα, kai\ sw/zonta appears to be inserted before kai\ zh=n by SL, but is omitted by CK. Deut. 32, 39; cf. I Sam. 2,6; 11 Kings 5, 7 μόνον εὑρέτην eu)erge/thn ( "benefactor" ) C, "creator" K; the text is doubiful but eu(re/thn (LS) seems more likely to be implied by K than eu)erge/thn, and is therefore slightly more probable. πνευμάτων καὶ θεὸν πάσης σαρκός: τὸν ἐπιβλέποντα ἐν τοῖς ἀβύσσοις, τὸν ἐπόπτην Num. 16, 22; 27, 16 ἀνθρωπίνων ἔργων, τὸν τῶν κινδυνευόντων Dan, 3, 31 (*wulg. 3, 55); cf. Sirach 16, 18. 19 Judith 9, 11 βοηθόν, τὸν τῶν ἀπηλπισμένων σωτῆρα, τὸν παντὸς πνεύματος κτίστην καὶ ἐπίσκοπον: τὸν πληθύνοντα ἔθνη ἐπὶ γῆς καὶ ἐκ πάντων ἐκλεξάμενον τοὺς ἀγαπῶντάς σε διὰ Ἰησοῦ Χριστοῦ τοῦ ἠγαπημένου παιδός σου, δἰ οὗ ἡμᾶς ἐπαίδευσας, Ps. 118, 114; cf, Judith 9, 11 ἡγίασας, ἐτίμησας:
14. Josephus Flavius, Jewish War, 7.453 (1st cent. CE - 1st cent. CE)

7.453. This his distemper grew still a great deal worse and worse continually, and his very entrails were so corroded, that they fell out of his body, and in that condition he died. Thus he became as great an instance of Divine Providence as ever was, and demonstrated that God punishes wicked men.
15. New Testament, Acts, 1.15-1.26 (1st cent. CE - 2nd cent. CE)

1.15. In these days, Peter stood up in the midst of the disciples (and the number of names was about one hundred twenty), and said 1.16. Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus. 1.17. For he was numbered with us, and received his portion in this ministry. 1.18. Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out. 1.19. It became known to everyone who lived in Jerusalem that in their language that field was called 'Akeldama,' that is, 'The field of blood.' 1.20. For it is written in the book of Psalms, 'Let his habitation be made desolate, Let no one dwell therein,' and, 'Let another take his office.' 1.21. of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us 1.22. beginning from the baptism of John, to the day that he was received up from us, of these one must become a witness with us of his resurrection. 1.23. They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 1.24. They prayed, and said, "You, Lord, who know the hearts of all men, show which one of these two you have chosen 1.25. to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place. 1.26. They drew lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles.
16. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

17a. בפמליא של מעלה ובפמליא של מטה ובין התלמידים העוסקים בתורתך בין עוסקין לשמה בין עוסקין שלא לשמה וכל העוסקין שלא לשמה יהי רצון שיהו עוסקין לשמה.,ר' אלכסנדרי בתר צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתעמידנו בקרן אורה ואל תעמידנו בקרן חשכה ואל ידוה לבנו ואל יחשכו עינינו איכא דאמרי הא רב המנונא מצלי לה ור' אלכסנדרי בתר דמצלי אמר הכי רבון העולמים גלוי וידוע לפניך שרצוננו לעשות רצונך ומי מעכב שאור שבעיסה ושעבוד מלכיות יהי רצון מלפניך שתצילנו מידם ונשוב לעשות חוקי רצונך בלבב שלם.,רבא בתר צלותיה אמר הכי אלהי עד שלא נוצרתי איני כדאי ועכשיו שנוצרתי כאלו לא נוצרתי עפר אני בחיי ק"ו במיתתי הרי אני לפניך ככלי מלא בושה וכלימה יהי רצון מלפניך ה' אלהי שלא אחטא עוד ומה שחטאתי לפניך מרק ברחמיך הרבים אבל לא ע"י יסורין וחלאים רעים והיינו וידוי דרב המנונא זוטי ביומא דכפורי.,מר בריה דרבינא כי הוה מסיים צלותיה אמר הכי אלהי נצור לשוני מרע ושפתותי מדבר מרמה ולמקללי נפשי תדום ונפשי כעפר לכל תהיה פתח לבי בתורתך ובמצותיך תרדוף נפשי ותצילני מפגע רע מיצר הרע ומאשה רעה ומכל רעות המתרגשות לבא בעולם וכל החושבים עלי רעה מהרה הפר עצתם וקלקל מחשבותם יהיו לרצון אמרי פי והגיון לבי לפניך ה' צורי וגואלי.,רב ששת כי הוה יתיב בתעניתא בתר דמצלי אמר הכי רבון העולמים גלוי לפניך בזמן שבית המקדש קיים אדם חוטא ומקריב קרבן ואין מקריבין ממנו אלא חלבו ודמו ומתכפר לו ועכשיו ישבתי בתענית ונתמעט חלבי ודמי יהי רצון מלפניך שיהא חלבי ודמי שנתמעט כאילו הקרבתיו לפניך על גבי המזבח ותרצני.,ר' יוחנן כי הוה מסיים ספרא דאיוב אמר הכי סוף אדם למות וסוף בהמה לשחיטה והכל למיתה הם עומדים אשרי מי שגדל בתורה ועמלו בתורה ועושה נחת רוח ליוצרו וגדל בשם טוב ונפטר בשם טוב מן העולם ועליו אמר שלמה (קהלת ז, א) טוב שם משמן טוב ויום המות מיום הולדו.,מרגלא בפומיה דר"מ גמור בכל לבבך ובכל נפשך לדעת את דרכי ולשקוד על דלתי תורתי נצור תורתי בלבך ונגד עיניך תהיה יראתי שמור פיך מכל חטא וטהר וקדש עצמך מכל אשמה ועון ואני אהיה עמך בכל מקום.,מרגלא בפומייהו דרבנן דיבנה אני בריה וחברי בריה אני מלאכתי בעיר והוא מלאכתו בשדה אני משכים למלאכתי והוא משכים למלאכתו כשם שהוא אינו מתגדר במלאכתי כך אני איני מתגדר במלאכתו ושמא תאמר אני מרבה והוא ממעיט שנינו אחד המרבה ואחד הממעיט ובלבד שיכוין לבו לשמים.,מרגלא בפומיה דאביי לעולם יהא אדם ערום ביראה (משלי טו, א) מענה רך משיב חמה ומרבה שלום עם אחיו ועם קרוביו ועם כל אדם ואפילו עם נכרי בשוק כדי שיהא אהוב למעלה ונחמד למטה ויהא מקובל על הבריות,אמרו עליו על רבן יוחנן בן זכאי שלא הקדימו אדם שלום מעולם ואפילו נכרי בשוק.,מרגלא בפומיה דרבא תכלית חכמה תשובה ומעשים טובים שלא יהא אדם קורא ושונה ובועט באביו ובאמו וברבו ובמי שהוא גדול ממנו בחכמה ובמנין שנאמר (תהלים קיא, י) ראשית חכמה יראת ה' שכל טוב לכל עושיהם לעושים לא נאמר אלא לעושיהם לעושים לשמה ולא לעושים שלא לשמה וכל העושה שלא לשמה נוח לו שלא נברא.,מרגלא בפומיה דרב [לא כעולם הזה העולם הבא] העולם הבא אין בו לא אכילה ולא שתיה ולא פריה ורביה ולא משא ומתן ולא קנאה ולא שנאה ולא תחרות אלא צדיקים יושבין ועטרותיהם בראשיהם ונהנים מזיו השכינה שנאמר (שמות כד, יא) ויחזו את האלהים ויאכלו וישתו:,גדולה הבטחה שהבטיחן הקב"ה לנשים יותר מן האנשים שנא' (ישעיהו לב, ט) נשים שאננות קומנה שמענה קולי בנות בוטחות האזנה אמרתי,א"ל רב לר' חייא נשים במאי זכיין באקרויי בנייהו לבי כנישתא ובאתנויי גברייהו בי רבנן ונטרין לגברייהו עד דאתו מבי רבנן.,כי הוו מפטרי רבנן מבי ר' אמי ואמרי לה מבי ר' חנינא אמרי ליה הכי עולמך תראה בחייך ואחריתך לחיי העולם הבא ותקותך לדור דורים לבך יהגה תבונה פיך ידבר חכמות ולשונך ירחיש רננות עפעפיך יישירו נגדך עיניך יאירו במאור תורה ופניך יזהירו כזוהר הרקיע שפתותיך יביעו דעת וכליותיך תעלוזנה מישרים ופעמיך ירוצו לשמוע דברי עתיק יומין.,כי הוו מפטרי רבנן מבי רב חסדא ואמרי לה מבי ר' שמואל בר נחמני אמרו ליה הכי (תהלים קמד, יד) אלופינו מסובלים וגו',אלופינו מסובלים רב ושמואל ואמרי לה רבי יוחנן ור' אלעזר חד אמר אלופינו בתורה ומסובלים במצות וחד אמר אלופינו בתורה ובמצות ומסובלים ביסורים 17a. bin the heavenly entourage [ ipamalia /i]of angels each of whom ministers to a specific nation (see Daniel 10), and whose infighting causes war on earth; br band in the earthly entourage,the Sages, br band among the disciples engaged inthe study of bYour Torah, br bwhether they engage in itsstudy bfor its own sake or not for its own sake. br bAnd all those engagedin Torah study bnot for its own sake, br bmay it beYour bwillthat bthey will come to engagein its study bfor its own sake. /b, bAfter his prayer, Rabbi Alexandri said the following: br bMay it be Your will, Lord our God, br bthat You station us in a lighted corner and not in a darkened corner, br band do not let our hearts become faint nor our eyes dim. br bSome say that this was the prayer that Rav Hamnuna would recite, and that after Rabbi Alexandri prayed, he would say the following: br bMaster of the Universe, it is revealed and known before You br bthat our will is to perform Your will, and what prevents us? brOn the one hand, bthe yeast in the dough,the evil inclination that is within every person; br band the subjugation to the kingdomson the other. br bMay it be Your will br bthat You will deliver us from their hands,of both the evil inclination and the foreign kingdoms, brso that bwe may return to perform the edicts of Your will with a perfect heart. /b, bAfter his prayer, Rava said the following: br bMy God, before I was created I was worthless, br band now that I have been created it is as if I had not been created,I am no more significant. br bI am dust in life, all the more so in my death. br bI am before You as a vessel filled with shame and humiliation. brTherefore, bmay it be Your will, Lord my God, that I will sin no more, br band that thosetransgressions bthat I have committed, br bcleanse in Your abundant mercy; br bbutmay this cleansing bnotbe bby means of suffering and serious illness,but rather in a manner I will be able to easily endure. br bAnd this is the confession of Rav Hamnuna Zuti on Yom Kippur. /b, bWhen Mar, son of Ravina, would conclude his prayer, he said the following: br bMy God, guard my tongue from evil and my lips from speaking deceit. br bTo those who curse me let my soul be silent br band may my soul be like dust to all. br bOpen my heart to Your Torah, br band may my soul pursue your mitzvot. br bAnd save me from a bad mishap, from the evil inclination, br bfrom a bad woman, and from all evils that suddenly come upon the world. br bAnd all who plan evil against me, br bswiftly thwart their counsel, and frustrate their plans. br bMay the words of my mouth and the meditation of my heart find favor before You, br bLord, my Rock and my Redeemer. /b,The Gemara recounts that bwhen Rav Sheshet would sit inobservance of ba fast, after he prayed he said as follows: br bMaster of the Universe, it is revealed before You brthat bwhen the Temple is standing, one sins and offers a sacrifice. br bAndalthough bonly its fat and blood were offered fromthat sacrifice on the altar, his transgression bis atoned for him. br bAnd now, I sat inobservance of ba fast and my fat and blood diminished. br bMay it be Your will that my fat and blood that diminished beconsidered as if bI offereda sacrifice bbefore You on the altar, br band may I find favor in Your eyes.brHaving cited statements that various Sages would recite after their prayers, the Gemara cites additional passages recited by the Sages on different occasions., bWhen Rabbi Yoḥa would concludestudy of bthe book of Job, he said the following: br bA person will ultimately die and an animal will ultimately be slaughtered, and all are destined for death.Therefore, death itself is not a cause for great anguish. brRather, bhappy is he who grew up in Torah, whose labor is in Torah, br bwho gives pleasure to his Creator, br bwho grew up with a good name and who took leave of the world with a good name. brSuch a person lived his life fully, band about him, Solomon said: br b“A good name is better than fine oil, and the day of death than the day of one’s birth”(Ecclesiastes 7:1); one who was faultless in life reaches the day of his death on a higher level than he was at the outset., bRabbi Meir was wont to saythe following idiom: br bStudy with all your heart and with all your soul to know My ways br band to be diligent at the doors of My Torah. br bKeep My Torah in your heart, br band fear of Me should be before your eyes. br bGuard your mouth from all transgression, br band purify and sanctify yourself from all fault and iniquity. br bAndif you do so, bI,God, bwill be with you everywhere. /b, bThe Sages in Yavne were wont to say: br bIwho learn Torah bamGod’s bcreature and my counterpartwho engages in other labor bisGod’s bcreature. br bMy work is in the city and his work is in the field. br bI rise early for my work and he rises early for his work. br bAnd just as he does not presume toperform bmy work, so I do not presume toperform bhis work. br bLest you say: Iengage in Torah study ba lot, while heonly engages in Torah study ba little,so I am better than he, br bit hasalready bbeen taught: br bOne who brings a substantialsacrifice band one who brings a meagersacrifice have equal merit, br bas long as he directs his heart towards Heaven(Rav Hai Gaon, iArukh /i)., bAbaye was wont to say: br bOne must always be shrewdand utilize every strategy binorder to achieve bfearof Heaven and performance of mitzvot. brOne must fulfill the verse: b“A soft answer turns away wrath”(Proverbs 15:1) brand take steps to bincrease peace with one’s brethren and with one’s relatives, br band with all people, even with a non-Jew in the marketplace,despite the fact that he is of no importance to him and does not know him at all ( iMe’iri /i), br bso that he will be loved abovein God’s eyes, br bpleasant belowin the eyes of the people, br band acceptable to allof God’s bcreatures. /b,Tangentially, the Gemara mentions that bthey said about Rabban Yoḥa ben Zakkai that no one ever preceded him inissuing a bgreeting, not even a non-Jew in the marketplace,as Rabban Yoḥa would always greet him first., bRava was wont to say: br bThe objective ofTorah bwisdomis to achieve brepentance and good deeds; br bthat one should not readthe Torah band studymishna and become arrogant br band spurn his father and his mother and his teacher br band one who is greater than he in wisdom or inthe bnumberof students who study before him, br bas it is stated: “The beginning of wisdom is fear of the Lord, a good understanding have all who fulfill them”(Psalms 111:10). br bIt is not statedsimply: bAll who fulfill, but rather: All who fulfill them,those who perform these actions as they ought to be performed, meaning bthose who dosuch deeds bfor their own sake,for the sake of the deeds themselves, bnot those who do them not for their own sake. brRava continued: bOne who does them not for their own sake,it would have been bpreferable for him had he not been created. /b, bRav was wont to say: br bThe World-to-Come is not like this world. br bIn the World-to-Come there is no eating, no drinking, br bno procreation, nobusiness bnegotiations, br bno jealousy, no hatred, and no competition. br bRather, the righteous sit with their crowns upon their heads, enjoying the splendor of the Divine Presence, as it is stated: br b“And they beheld God, and they ate and drank”(Exodus 24:11), meaning that beholding God’s countece is tantamount to eating and drinking.,The Gemara states: bGreater is the promisefor the future bmade by the Holy One, Blessed be He, to women than to men, as it is stated: “Rise up, women at ease; hear My voice, confident daughters, listen to what I say”(Isaiah 32:9). This promise of ease and confidence is not given to men., bRav said to Rabbi Ḥiyya:By bwhatvirtue bdo women meritto receive this reward? Rabbi Ḥiyya answered: They merit this reward bfor bringing their children to readthe Torah bin the synagogue, and for sending their husbands to studymishna bin the study hall, and for waiting for their husbands until they return from the study hall. /b, bWhen the Sageswho had been studying there btook leave of the study hall of Rabbi Ami, and some sayit was bthe study hall of Rabbi Ḥanina, they would say to him the followingblessing: br bMay you see your world,may you benefit from all of the good in the world, bin your lifetime, br band may your end be to life in the World-to-Come, br band may your hopebe sustained bfor many generations. brMay byour heart meditate understanding, br byour mouth speak wisdom, and your tongue whisper with praise. brMay byour eyelids look directly before you, br byour eyes shine in the light of Torah, br band your face radiate like the brightness of the firmament. brMay byour lips express knowledge, br byour kidneys rejoice in the upright, br band your feet run to hear the words of the Ancient of Days,God (see Daniel 7)., bWhen the Sages took leave of the study hall of Rav Ḥisda, and some sayit was bthe study hall of Rabbi Shmuel bar Naḥmani, they would say to him the following,in accordance with the verse: b“Our leaders are laden,there is no breach and no going forth and no outcry in our open places” (Psalms 144:14)., bOur leaders are laden. Rav and Shmuel, and some say Rabbi Yoḥa and Rabbi Elazar,disputed the proper understanding of this verse. bOne said: Our leaders in Torah are laden with mitzvot. And one said: Our leaders in Torah and mitzvot are laden with suffering. /b


Subjects of this text:

subject book bibliographic info
abraham Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 140
allelujah Levison (2023), The Greek Life of Adam and Eve. 646
antiochus iv epiphanes Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 329
babylonian talmud,reworking in Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 135
biblical nature,see also deuteronomy,allusions Schwartz (2008), 2 Maccabees, 137
body Levison (2023), The Greek Life of Adam and Eve. 646
cain Levison (2023), The Greek Life of Adam and Eve. 646
catullus,death of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 329
clarke,w.k.l.,septuagint use in acts Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 329
confession,eve,of Levison (2023), The Greek Life of Adam and Eve. 646
david,as prophet Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 88
david,his kingdom Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 98
david,his narratives Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 88, 98
david,his story Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 88
david,his testament Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 88, 98
david Levison (2023), The Greek Life of Adam and Eve. 646; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 88, 98, 140
descendants,of abraham,isaac,jacob Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 140
elders of israel Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 88, 98
estrangement Levison (2023), The Greek Life of Adam and Eve. 646
faṣl (dual. faṣlayn,ar. [thematic unit, episode) Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 98
fear of god Levison (2023), The Greek Life of Adam and Eve. 646
glory,lord,of the Levison (2023), The Greek Life of Adam and Eve. 646
glosses Schwartz (2008), 2 Maccabees, 137
god,all virtue,as Levison (2023), The Greek Life of Adam and Eve. 646
god,authoritative one,as Levison (2023), The Greek Life of Adam and Eve. 646
hanukkah,holiday of Schwartz (2008), 2 Maccabees, 137
haʿataqah (heb. [karaite tradition) Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 140
heliodorus,seleucid official Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 329
hypostasis (of god),ʿibāda (ar. piety) Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 140
ijmāʿ (ar. consensus) Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 140
isaac Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 140
israel Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 98
jacob Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 140
jeremiah Schwartz (2008), 2 Maccabees, 137
judas,death of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 329
karaism Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 140
karaite Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 140
law Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 98, 140
laws,jewish,compared to royal decrees Schwartz (2008), 2 Maccabees, 137
letters,semitic vorlage' Schwartz (2008), 2 Maccabees, 137
lord see god,armies (hosts),of Levison (2023), The Greek Life of Adam and Eve. 646
luke-acts,septuagintal style Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 329
lukes hermeneutic,maccabean sources Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 329
lukes hermeneutic,septuagintalisms Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 329
maʿrifat allāh (ar. knowledge of god) Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 140
minor,catulluss death Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 329
nicanor,governor of judea Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 329
palestine Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 140
prayer,jewish and christian Bickerman and Tropper (2007), Studies in Jewish and Christian History, 425
prayer Bickerman and Tropper (2007), Studies in Jewish and Christian History, 425
promise of god Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 98, 140
psalter,lukes use Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 329
rabbanite Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 140
repentance Bickerman and Tropper (2007), Studies in Jewish and Christian History, 425
sanctuary Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 88
scripture Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 98, 140
septuagint,lukes use,clarke,w.k.l. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 329
septuagint,lukes use Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 329
sevel ha-yerūshah (heb. [karaite tradition) Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 140
shechemites Bickerman and Tropper (2007), Studies in Jewish and Christian History, 425
sin Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 140
sinner Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 88
solomon (king of israel) Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 88, 98, 140
taqlīd (ar. tradition) Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 140
temple (in jerusalem) Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 88, 98
theomachus,god-fighter Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 329
torah,oral Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 140
tyrants death,literary topos Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 329
voice Levison (2023), The Greek Life of Adam and Eve. 646
worship Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 140
yetzer,terminology Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 135