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Tiresias: The Ancient Mediterranean Religions Source Database



6284
Hebrew Bible, Genesis, 11-19


nanAnd they said: ‘Come, let us build us a city, and a tower, with its top in heaven, and let us make us a name; lest we be scattered abroad upon the face of the whole earth.’,And Abram and Nahor took them wives: the name of Abram’s wife was Sarai; and the name of Nahor’s wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.,And the whole earth was of one language and of one speech.,And Shelah lived after he begot Eber four hundred and three years, and begot sons and daughters.,And they said one to another: ‘Come, let us make brick, and burn them thoroughly.’ And they had brick for stone, and slime had they for mortar.,And Serug lived after he begot Nahor two hundred years, and begot sons and daughters.,Come, let us go down, and there confound their language, that they may not understand one another’s speech.’,And Shelah lived thirty years, and begot Eber.,And Serug lived thirty years, and begot Nahor.,And Nahor lived after he begot Terah a hundred and nineteen years, and begot sons and daughters.,And Eber lived four and thirty years, and begot Peleg.,And Sarai was barren; she had no child.,And Nahor lived nine and twenty years, and begot Terah.,And Terah lived seventy years, and begot Abram, Nahor, and Haran.,And Terah took Abram his son, and Lot the son of Haran, his son’s son, and Sarai his daughter-in-law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.,And the days of Terah were two hundred and five years; and Terah died in Haran.,And the LORD said: ‘Behold, they are one people, and they have all one language; and this is what they begin to do; and now nothing will be withholden from them, which they purpose to do.,Now these are the generations of Terah. Terah begot Abram, Nahor, and Haran; and Haran begot Lot.,So the LORD scattered them abroad from thence upon the face of all the earth; and they left off to build the city.,And Arpachshad lived five and thirty years, and begot Shelah.,Therefore was the name of it called Babel; because the LORD did there aconfound the language of all the earth; and from thence did the LORD scatter them abroad upon the face of all the earth.,And Haran died in the presence of his father Terah in the land of his nativity, in Ur of the Chaldees.,And Peleg lived thirty years, and begot Reu.,And Shem lived after he begot Arpachshad five hundred years, and begot sons and daughters.,And Reu lived two and thirty years, and begot Serug.,And Eber lived after he begot Peleg four hundred and thirty years, and begot sons and daughters.,And Peleg lived after he begot Reu two hundred and nine years, and begot sons and daughters.,And Arpachshad lived after he begot Shelah four hundred and three years, and begot sons and daughters.,And the LORD came down to see the city and the tower, which the children of men builded.,And it came to pass, as they journeyed east, that they found a plain in the land of Shinar; and they dwelt there.,These are the generations of Shem. Shem was a hundred years old, and begot Arpachshad two years after the flood.,And Reu lived after he begot Serug two hundred and seven years, and begot sons and daughters.


nanAnd there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land.,And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.,And Abram journeyed, going on still toward the South.,And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife.,So Abram went, as the LORD had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran.,And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto the LORD, and called upon the name of the LORD.,And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land.,And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him.,Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’,And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house.,And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had.,And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?,And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon.,And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’,And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive.,Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.,And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.,Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’,And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.,And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing.


nanAnd Lot also, who went with Abram, had flocks, and herds, and tents.,And the land was not able to bear them, that they might dwell together; for their substance was great, so that they could not dwell together.,for all the land which thou seest, to thee will I give it, and to thy seed for ever.,Now the men of Sodom were wicked and sinners against the LORD exceedingly.,Is not the whole land before thee? separate thyself, I pray thee, from me; if thou wilt take the left hand, then I will go to the right; or if thou take the right hand, then I will go to the left.’,And Lot lifted up his eyes, and beheld all the plain of the Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, like the garden of the LORD, like the land of Egypt, as thou goest unto Zoar.,And he went on his journeys from the South even to Beth-el, unto the place where his tent had been at the beginning, between Beth-el and Ai;,So Lot chose him all the plain of the Jordan; and Lot journeyed east; and they separated themselves the one from the other.,And the LORD said unto Abram, after that Lot was separated from him: ‘Lift up now thine eyes, and look from the place where thou art, northward and southward and eastward and westward;,And I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall thy seed also be numbered.,And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the South.,And Abram was very rich in cattle, in silver, and in gold.,unto the place of the altar, which he had made there at the first; and Abram called there on the name of the LORD.,Arise, walk through the land in the length of it and in the breadth of it; for unto thee will I give it.’,Abram dwelt in the land of Canaan, and Lot dwelt in the cities of the Plain, and moved his tent as far as Sodom.,And there was a strife between the herdmen of Abram’s cattle and the herdmen of Lot’s cattle. And the Canaanite and the Perizzite dwelt then in the land.,And Abram moved his tent, and came and dwelt by the terebinths of Mamre, which are in Hebron, and built there an altar unto the LORD.,And Abram said unto Lot: ‘Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we are brethren.


nanand the Horites in their mount Seir, unto El-paran, which is by the wilderness.,And Abram said to the king of Sodom: ‘I have lifted up my hand unto the LORD, God Most High, Maker of heaven and earth,,And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela—the same is Zoar; and they set the battle in array against them in the vale of Siddim;,And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;,save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre, let them take their portion.’,And the king of Sodom went out to meet him, after his return from the slaughter of Chedorlaomer and the kings that were with him, at the vale of Shaveh—the same is the King’s Vale.,And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High.,Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.,against Chedorlaomer king of Elam, and Tidal king of Goiim, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings against the five.,that they made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela—the same is Zoar.,And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way.,And he brought back all the goods, and also brought back his brother Lot, and his goods, and the women also, and the people.,And the king of Sodom said unto Abram: ‘Give me the persons, and take the goods to thyself.’,And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim,,And they turned back, and came to En-mishpat—the same is Kadesh—and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazazon-tamar.,And he divided himself against them by night, he and his servants, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus.,And there came one that had escaped, and told Abram the Hebrew—now he dwelt by the terebinths of Mamre the Amorite, brother of Eshcol, and brother of Aner; and these were confederate with Abram.,All these came as allies unto the vale of Siddim—the same is the Salt Sea.,And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan.,that I will not take a thread nor a shoe-latchet nor aught that is thine, lest thou shouldest say: I have made Abram rich;,Now the vale of Siddim was full of slime pits; and the kings of Sodom and Gomorrah fled, and they fell there, and they that remained fled to the mountain.,And in the fourteenth year came Chedorlaomer and the kings that were with him, and smote the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and the Emim in Shaveh-kiriathaim,,And they took Lot, Abram’s brother’s son, who dwelt in Sodom, and his goods, and departed.,and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all.


nanAnd it came to pass, that, when the sun was going down, a deep sleep fell upon Abram; and, lo, a dread, even a great darkness, fell upon him.,and also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance.,In that day the LORD made a covenant with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;,And he believed in the LORD; and He counted it to him for righteousness.,But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.,And it came to pass, that, when the sun went down, and there was thick darkness, behold a smoking furnace, and a flaming torch that passed between these pieces.,And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’,And He said unto him: ‘I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.’,and the Hittite, and the Perizzite, and the Rephaim,,And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’,After these things the word of the LORD came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’,And Abram said: ‘Behold, to me Thou hast given no seed, and, lo, one born in my house is to be mine heir.’,And he said: ‘O Lord GOD, whereby shall I know that I shall inherit it?’,And, behold, the word of the LORD came unto him, saying: ‘This man shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.’,the Kenite, and the Kenizzite, and the Kadmonite,,And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.’,And He said unto him: ‘Take Me a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon.’,And the birds of prey came down upon the carcasses, and Abram drove them away.,And he took him all these, and divided them in the midst, and laid each half over against the other; but the birds divided he not.,and the Amorite, and the Canaanite, and the Girgashite, and the Jebusite.’,And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;


nanAnd he said: ‘Hagar, Sarai’s handmaid, whence camest thou? and whither goest thou?’ And she said: ‘I flee from the face of my mistress Sarai.’,Wherefore the well was called Beer-lahai-roi; behold, it is between Kadesh and Bered.,And Sarai said unto Abram: ‘Behold now, the LORD hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall be builded up through her.’ And Abram hearkened to the voice of Sarai.,And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.,Now Sarai Abram’s wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar.,And the angel of the LORD said unto her: ‘Behold, thou art with child, and shalt bear a son; and thou shalt call his name Ishmael, because the LORD hath heard thy affliction.,And Sarai said unto Abram: ‘My wrong be upon thee: I gave my handmaid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.’,And he shall be a wild ass of a man: his hand shall be against every man, and every man’s hand against him; and he shall dwell in the face of all his brethren.’,And Hagar bore Abram a son; and Abram called the name of his son,,And Abram was fourscore and six years old, when Hagar bore Ishmael to Abram.,And Sarai Abram’s wife took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife.,But Abram said unto Sarai: ‘Behold, thy maid is in thy hand; do to her that which is good in thine eyes.’ And Sarai dealt harshly with her, and she fled from her face.,And she called the name of the LORD that spoke unto her, Thou art a God of seeing; for she said: ‘Have I even here seen Him that seeth Me?’,And the angel of the LORD said unto her: ‘I will greatly multiply thy seed, that it shall not be numbered for multitude.,And he went in unto Hagar, and she conceived; and when she saw that she had conceived, her mistress was despised in her eyes.,And the angel of the LORD said unto her: ‘Return to thy mistress, and submit thyself under her hands.’


nanAnd as for Ishmael, I have heard thee; behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.,And God said: ‘‘Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac; and I will establish My covenant with him for an everlasting covenant for his seed after him.,And God said unto Abraham: ‘As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.,And I will bless her, and moreover I will give thee a son of her; yea, I will bless her, and she shall be a mother of nations; kings of peoples shall be of her.’,And I will establish My covenant between Me and thee and thy seed after thee throughout their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee.,And Abraham said unto God: ‘Oh that Ishmael might live before Thee! ’,He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covenant shall be in your flesh for an everlasting covenant.,Then Abraham fell upon his face, and laughed, and said in his heart: ‘Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?’,And all the men of his house, those born in the house, and those bought with money of a foreigner, were circumcised with him.,Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee.,And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covenant betwixt Me and you.,And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.,And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.,And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covenant.’,But My covenant will I establish with Isaac, whom Sarah shall bear unto thee at this set time in the next year.’,In the selfsame day was Abraham circumcised, and Ishmael his son.,And He left off talking with him, and God went up from Abraham.,’As for Me, behold, My covenant is with thee, and thou shalt be the father of a multitude of nations.,And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.,This is My covenant, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised.,And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted.,And God said unto Abraham: ‘And as for thee, thou shalt keep My covenant, thou, and thy seed after thee throughout their generations.,And Abram fell on his face; and God talked with him, saying:,And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed.,And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham’s house, and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.,And I will make My covenant between Me and thee, and will multiply thee exceedingly.’,And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.’


nanAnd the men turned from thence, and went toward Sodom; but Abraham stood yet before the LORD.,And he said: ‘Oh, let not the Lord be angry, and I will speak yet but this once. Peradventure ten shall be found there.’ And He said: ‘I will not destroy it for the ten’s sake.’,And he said: ‘Oh, let not the Lord be angry, and I will speak. Peradventure there shall thirty be found there.’ And He said: ‘I will not do it, if I find thirty there.’,Is any thing too hard for the LORD. At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.’,And Abraham answered and said: ‘Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes.,And the LORD said: ‘Verily, the cry of Sodom and Gomorrah is great, and, verily, their sin is exceeding grievous.,For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice; to the end that the LORD may bring upon Abraham that which He hath spoken of him.’,Peradventure there are fifty righteous within the city; wilt Thou indeed sweep away and not forgive the place for the fifty righteous that are therein?,Let now a little water be fetched, and wash your feet, and recline yourselves under the tree.,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.’,And I will fetch a morsel of bread, and stay ye your heart; after that ye shall pass on; forasmuch as ye are come to your servant.’ And they said: ‘So do, as thou hast said.’,And the LORD said unto Abraham: ‘Wherefore did Sarah laugh, saying: Shall I of a surety bear a child, who am old?,And the LORD said: ‘Shall I hide from Abraham that which I am doing;,Peradventure there shall lack five of the fifty righteous; wilt Thou destroy all the city for lack of five?’ And He said: ‘I will not destroy it, if I find there forty and five.’,And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’,And He said: ‘I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.’ And Sarah heard in the tent door, which was behind him.—,Then Sarah denied, saying: ‘I laughed not’; for she was afraid. And He said: ‘Nay; but thou didst laugh.’,And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto the servant; and he hastened to dress it.,And they said unto him: ‘Where is Sarah thy wife?’ And he said: ‘Behold, in the tent.’,And the LORD went His way, as soon as He had left off speaking to Abraham; and Abraham returned unto his place.,And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;,And the LORD said: ‘If I find in Sodom fifty righteous within the city, then I will forgive all the place for their sake.’,seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?,And the men rose up from thence, and looked out toward Sodom; and Abraham went with them to bring them on the way.,And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.,and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth,,Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.—,And Abraham hastened into the tent unto Sarah, and said: ‘Make ready quickly three measures of fine meal, knead it, and make cakes.’,And he spoke unto Him yet again, and said: ‘Peradventure there shall be forty found there.’ And He said: ‘I will not do it for the forty’s sake.’,and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant.,That be far from Thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from Thee; shall not the judge of all the earth do justly?’,And Abraham drew near, and said: ‘Will You indeed sweep away the righteous with the wicked?,And he said: ‘Behold now, I have taken upon me to speak unto the Lord. Peradventure there shall be twenty found there.’ And He said: ‘I will not destroy it for the twenty’s sake.’


nanAnd the younger, she also bore a son, and called his name Ben-ammi—the same is the father of the children of Ammon unto this day.,And the two angels came to Sodom at even; and Lot sat in the gate of Sodom; and Lot saw them, and rose up to meet them; and he fell down on his face to the earth;,And he urged them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.,And it came to pass, when God destroyed the cities of the Plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when He overthrew the cities in which Lot dwelt.,And they called unto Lot, and said unto him: ‘Where are the men that came in to thee this night? bring them out unto us, that we may know them.’,And they made their father drink wine that night. And the first-born went in, and lay with her father; and he knew not when she lay down, nor when she arose.,And he looked out toward Sodom and Gomorrah, and toward all the land of the Plain, and beheld, and, lo, the smoke of the land went up as the smoke of a furnace.,Hasten thou, escape thither; for I cannot do any thing till thou be come thither.’—Therefore the name of the city was called Zoar.—,And the first-born said unto the younger: ‘Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth.,And Lot went out unto them to the door, and shut the door after him.,for we will destroy this place, because the cry of them is waxed great before the LORD; and the LORD hath sent us to destroy it.’,And it came to pass on the morrow, that the first-born said unto the younger: ‘Behold, I lay yesternight with my father. Let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father.’,and He overthrow those cities, and all the Plain, and all the inhabitants of the cities, and that which grew upon the ground.,But he lingered; and the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him. And they brought him forth, and set him without the city.,Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.’,Thus were both the daughters of Lot with child by their father.,and he said: ‘Behold now, my lords, turn aside, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your way.’ And they said: ‘Nay; but we will abide in the broad place all night.’,And the men said unto Lot: ‘Hast thou here any besides? son-in-law, and thy sons, and thy daughters, and whomsoever thou hast in the city; bring them out of the place;,Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;,behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shown unto me in saving my life; and I cannot escape to the mountain, lest the evil overtake me, and I die.,And they smote the men that were at the door of the house with blindness, both small and great; so that they wearied themselves to find the door.,And he said unto him: ‘See, I have accepted thee concerning this thing also, that I will not overthrow the city of which thou hast spoken.,And Abraham got up early in the morning to the place where he had stood before the LORD.,And Lot went out, and spoke unto his sons-in-law, who married his daughters, and said: ‘Up, get you out of this place; for the LORD will destroy the city.’ But he seemed unto his sons-in-law as one that jested.,And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar; and he dwelt in a cave, he and his two daughters.,But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both young and old, all the people from every quarter.,And he said: ‘I pray you, my brethren, do not so wickedly.,But his wife looked back from behind him, and she became a pillar of salt.,The sun was risen upon the earth when Lot came unto Zoar.,And the first-born bore a son, and called his name Moab—the same is the father of the Moabites unto this day.,And Lot said unto them: ‘Oh, not so, my lord;,And they made their father drink wine that night also. And the younger arose, and lay with him; and he knew not when she lay down, nor when she arose.,And when the morning arose, then the angels hastened Lot, saying: ‘Arise, take thy wife, and thy two daughters that are here; lest thou be swept away in the iniquity of the city.’,And they said: ‘Stand back.’ And they said: ‘This one fellow came in to sojourn, and he will needs play the judge; now will we deal worse with thee, than with them.’ And they pressed sore upon the man, even Lot, and drew near to break the door.,Behold now, this city is near to flee unto, and it is a little one; oh, let me escape thither—is it not a little one?—and my soul shall live.’,But the men put forth their hand, and brought Lot into the house to them, and the door they shut.,Behold now, I have two daughters that have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes; only unto these men do nothing; forasmuch as they are come under the shadow of my roof.’,And it came to pass, when they had brought them forth abroad, that he said: ‘Escape for thy life; look not behind thee, neither stay thou in all the Plain; escape to the mountain, lest thou be swept away.’


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1. Hebrew Bible, Deuteronomy, 4.25, 23.7-23.8, 24.1, 32.8 (9th cent. BCE - 3rd cent. BCE)

4.25. כִּי־תוֹלִיד בָּנִים וּבְנֵי בָנִים וְנוֹשַׁנְתֶּם בָּאָרֶץ וְהִשְׁחַתֶּם וַעֲשִׂיתֶם פֶּסֶל תְּמוּנַת כֹּל וַעֲשִׂיתֶם הָרַע בְּעֵינֵי יְהוָה־אֱלֹהֶיךָ לְהַכְעִיסוֹ׃ 23.7. לֹא־תִדְרֹשׁ שְׁלֹמָם וְטֹבָתָם כָּל־יָמֶיךָ לְעוֹלָם׃ 23.8. לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃ 24.1. כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃ 24.1. כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃ 32.8. בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ 4.25. When thou shalt beget children, and children’s children, and ye shall have been long in the land, and shall deal corruptly, and make a graven image, even the form of any thing, and shall do that which is evil in the sight of the LORD thy God, to provoke Him;" 23.7. Thou shalt not seek their peace nor their prosperity all thy days for ever." 23.8. Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land." 24.1. When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house," 32.8. When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel."
2. Hebrew Bible, Exodus, 6.16-6.20, 12.40, 16.35, 32.27, 33.18-33.23 (9th cent. BCE - 3rd cent. BCE)

6.16. וְאֵלֶּה שְׁמוֹת בְּנֵי־לֵוִי לְתֹלְדֹתָם גֵּרְשׁוֹן וּקְהָת וּמְרָרִי וּשְׁנֵי חַיֵּי לֵוִי שֶׁבַע וּשְׁלֹשִׁים וּמְאַת שָׁנָה׃ 6.17. בְּנֵי גֵרְשׁוֹן לִבְנִי וְשִׁמְעִי לְמִשְׁפְּחֹתָם׃ 6.18. וּבְנֵי קְהָת עַמְרָם וְיִצְהָר וְחֶבְרוֹן וְעֻזִּיאֵל וּשְׁנֵי חַיֵּי קְהָת שָׁלֹשׁ וּשְׁלֹשִׁים וּמְאַת שָׁנָה׃ 6.19. וּבְנֵי מְרָרִי מַחְלִי וּמוּשִׁי אֵלֶּה מִשְׁפְּחֹת הַלֵּוִי לְתֹלְדֹתָם׃ 16.35. וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת־הַמָּן אַרְבָּעִים שָׁנָה עַד־בֹּאָם אֶל־אֶרֶץ נוֹשָׁבֶת אֶת־הַמָּן אָכְלוּ עַד־בֹּאָם אֶל־קְצֵה אֶרֶץ כְּנָעַן׃ 32.27. וַיֹּאמֶר לָהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל שִׂימוּ אִישׁ־חַרְבּוֹ עַל־יְרֵכוֹ עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לָשַׁעַר בַּמַּחֲנֶה וְהִרְגוּ אִישׁ־אֶת־אָחִיו וְאִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־קְרֹבוֹ׃ 33.18. וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃ 33.19. וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃ 33.21. וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃ 33.22. וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃ 33.23. וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃ 6.16. And these are the names of the sons of Levi according to their generations: Gershon and Kohath, and Merari. And the years of the life of Levi were a hundred thirty and seven years." 6.17. The sons of Gershon: Libni and Shimei, according to their families." 6.18. And the sons of Kohath: Amram, and Izhar, and Hebron, and Uzziel. And the years of the life of Kohath were a hundred thirty and three years." 6.19. And the sons of Merari: Mahli and Mushi. These are the families of the Levites according to their generations." 6.20. And Amram took him Jochebed his father’s sister to wife; and she bore him Aaron and Moses. And the years of the life of Amram were a hundred and thirty and seven years." 12.40. Now the time that the children of Israel dwelt in Egypt was four hundred and thirty years." 16.35. And the children of Israel did eat the manna forty years, until they came to a land inhabited; they did eat the manna, until they came unto the borders of the land of Canaan." 32.27. And he said unto them: ‘Thus saith the LORD, the God of Israel: Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.’" 33.18. And he said: ‘Show me, I pray Thee, Thy glory.’" 33.19. And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’" 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’" 33.21. And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock." 33.22. And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by." 33.23. And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’"
3. Hebrew Bible, Genesis, 1, 1.24, 1.26, 1.27, 1.28, 1.31, 2, 2.4, 2.7, 2.8, 2.14, 2.15, 3, 3.8, 3.22, 3.23, 3.24, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.19, 4.25, 4.26, 5, 5.1, 5.29, 6, 6.1, 6.2, 6.3, 6.4, 7, 7.9, 7.13, 7.14, 7.15, 7.16, 8, 9, 9.19, 9.20, 9.21, 9.25, 9.26, 9.27, 9.28, 10, 10.5, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.21, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.27, 11.28, 11.29, 11.30, 11.31, 11.31-12.9, 11.32, 12, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 13, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17, 13.18, 14, 14.4, 15, 15.6, 15.13, 16, 16.6, 16.7, 16.8, 16.16, 17, 17.1, 17.15, 17.16, 17.17, 17.18, 17.19, 17.20, 17.21, 17.24, 17.25, 18, 18.21, 18.22, 19, 20, 21, 21.5, 22, 23, 24, 24.4, 25, 25.26, 26, 26.2, 26.3, 26.5, 26.12, 26.13, 26.14, 27, 28, 28.11, 28.12, 28.13, 29, 30, 31, 32, 33, 34, 35, 35.2, 36, 37, 37.12, 37.14, 38, 39, 40, 41, 42, 43, 44, 45, 46, 46.8, 46.11, 47, 47.9, 48, 49, 50 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Hosea, 6.7 (9th cent. BCE - 3rd cent. BCE)

6.7. וְהֵמָּה כְּאָדָם עָבְרוּ בְרִית שָׁם בָּגְדוּ בִי׃ 6.7. But they like men have transgressed the covet; There have they dealt treacherously against Me."
5. Hebrew Bible, Job, 1.6, 2.1, 38.7 (9th cent. BCE - 3rd cent. BCE)

1.6. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתוֹכָם׃ 2.1. וַיֹּאמֶר אֵלֶיהָ כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי גַּם אֶת־הַטּוֹב נְקַבֵּל מֵאֵת הָאֱלֹהִים וְאֶת־הָרָע לֹא נְקַבֵּל בְּכָל־זֹאת לֹא־חָטָא אִיּוֹב בִּשְׂפָתָיו׃ 2.1. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתֹכָם לְהִתְיַצֵּב עַל־יְהוָה׃ 38.7. בְּרָן־יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל־בְּנֵי אֱלֹהִים׃ 1.6. Now it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them." 2.1. Again it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD." 38.7. When the morning stars sang together, And all the sons of God shouted for joy?"
6. Hebrew Bible, Leviticus, 16.12-16.15 (9th cent. BCE - 3rd cent. BCE)

16.12. וְלָקַח מְלֹא־הַמַּחְתָּה גַּחֲלֵי־אֵשׁ מֵעַל הַמִּזְבֵּחַ מִלִּפְנֵי יְהוָה וּמְלֹא חָפְנָיו קְטֹרֶת סַמִּים דַּקָּה וְהֵבִיא מִבֵּית לַפָּרֹכֶת׃ 16.13. וְנָתַן אֶת־הַקְּטֹרֶת עַל־הָאֵשׁ לִפְנֵי יְהוָה וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת־הַכַּפֹּרֶת אֲשֶׁר עַל־הָעֵדוּת וְלֹא יָמוּת׃ 16.14. וְלָקַח מִדַּם הַפָּר וְהִזָּה בְאֶצְבָּעוֹ עַל־פְּנֵי הַכַּפֹּרֶת קֵדְמָה וְלִפְנֵי הַכַּפֹּרֶת יַזֶּה שֶׁבַע־פְּעָמִים מִן־הַדָּם בְּאֶצְבָּעוֹ׃ 16.15. וְשָׁחַט אֶת־שְׂעִיר הַחַטָּאת אֲשֶׁר לָעָם וְהֵבִיא אֶת־דָּמוֹ אֶל־מִבֵּית לַפָּרֹכֶת וְעָשָׂה אֶת־דָּמוֹ כַּאֲשֶׁר עָשָׂה לְדַם הַפָּר וְהִזָּה אֹתוֹ עַל־הַכַּפֹּרֶת וְלִפְנֵי הַכַּפֹּרֶת׃ 16.12. And he shall take a censer full of coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil." 16.13. And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the ark-cover that is upon the testimony, that he die not." 16.14. And he shall take of the blood of the bullock, and sprinkle it with his finger upon the ark-cover on the east; and before the ark-cover shall he sprinkle of the blood with his finger seven times." 16.15. Then shall he kill the goat of the sin-offering, that is for the people, and bring his blood within the veil, and do with his blood as he did with the blood of the bullock, and sprinkle it upon the ark-cover, and before the ark-cover."
7. Hebrew Bible, Malachi, 2.16 (9th cent. BCE - 3rd cent. BCE)

2.16. כִּי־שָׂנֵא שַׁלַּח אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל וְכִסָּה חָמָס עַל־לְבוּשׁוֹ אָמַר יְהוָה צְבָאוֹת וְנִשְׁמַרְתֶּם בְּרוּחֲכֶם וְלֹא תִבְגֹּדוּ׃ 2.16. For I hate putting away, Saith the LORD, the God of Israel, And him that covereth his garment with violence, Saith the LORD of hosts; Therefore take heed to your spirit, That ye deal not treacherously."
8. Hebrew Bible, Numbers, 19 (9th cent. BCE - 3rd cent. BCE)

9. Hebrew Bible, Psalms, 1.2, 105.2, 105.4-105.5, 136.5-136.9 (9th cent. BCE - 3rd cent. BCE)

1.2. כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃ 105.2. שִׁירוּ־לוֹ זַמְּרוּ־לוֹ שִׂיחוּ בְּכָל־נִפְלְאוֹתָיו׃ 105.2. שָׁלַח מֶלֶךְ וַיַּתִּירֵהוּ מֹשֵׁל עַמִּים וַיְפַתְּחֵהוּ׃ 105.5. זִכְרוּ נִפְלְאוֹתָיו אֲשֶׁר־עָשָׂה מֹפְתָיו וּמִשְׁפְּטֵי־פִיו׃ 136.5. לְעֹשֵׂה הַשָּׁמַיִם בִּתְבוּנָה כִּי לְעוֹלָם חַסְדּוֹ׃ 136.6. לְרֹקַע הָאָרֶץ עַל־הַמָּיִם כִּי לְעוֹלָם חַסְדּוֹ׃ 136.7. לְעֹשֵׂה אוֹרִים גְּדֹלִים כִּי לְעוֹלָם חַסְדּוֹ׃ 136.8. אֶת־הַשֶּׁמֶשׁ לְמֶמְשֶׁלֶת בַּיּוֹם כִּי לְעוֹלָם חַסְדּוֹ׃ 136.9. אֶת־הַיָּרֵחַ וְכוֹכָבִים לְמֶמְשְׁלוֹת בַּלָּיְלָה כִּי לְעוֹלָם חַסְדּוֹ׃ 1.2. But his delight is in the law of the LORD; and in His law doth he meditate day and night." 105.2. Sing unto Him, sing praises unto Him; Speak ye of all His marvellous works." 105.5. Remember His marvellous works that He hath done, His wonders, and the judgments of His mouth;" 136.5. To Him that by understanding made the heavens, for His mercy endureth for ever." 136.6. To Him that spread forth the earth above the waters, For His mercy endureth for ever." 136.7. To Him that made great lights, For His mercy endureth for ever;" 136.8. The sun to rule by day, For His mercy endureth for ever;" 136.9. The moon and stars to rule by night, For His mercy endureth for ever."
10. Hebrew Bible, Isaiah, 40.6 (8th cent. BCE - 5th cent. BCE)

40.6. קוֹל אֹמֵר קְרָא וְאָמַר מָה אֶקְרָא כָּל־הַבָּשָׂר חָצִיר וְכָל־חַסְדּוֹ כְּצִיץ הַשָּׂדֶה׃ 40.6. Hark! one saith: ‘Proclaim!’ And he saith: ‘What shall I proclaim?’ ’All flesh is grass, And all the goodliness thereof is as the flower of the field;"
11. Hebrew Bible, Joshua, 4.6 (8th cent. BCE - 5th cent. BCE)

4.6. לְמַעַן תִּהְיֶה זֹאת אוֹת בְּקִרְבְּכֶם כִּי־יִשְׁאָלוּן בְּנֵיכֶם מָחָר לֵאמֹר מָה הָאֲבָנִים הָאֵלֶּה לָכֶם׃ 4.6. that this may be a sign among you, that when your children ask in time to come, saying: What mean ye by these stones?"
12. Hebrew Bible, 1 Chronicles, 1.1 (5th cent. BCE - 3rd cent. BCE)

13. Hebrew Bible, Ezra, 7.1-7.5, 9.1-9.2 (5th cent. BCE - 4th cent. BCE)

7.1. כִּי עֶזְרָא הֵכִין לְבָבוֹ לִדְרוֹשׁ אֶת־תּוֹרַת יְהוָה וְלַעֲשֹׂת וּלְלַמֵּד בְּיִשְׂרָאֵל חֹק וּמִשְׁפָּט׃ 7.1. וְאַחַר הַדְּבָרִים הָאֵלֶּה בְּמַלְכוּת אַרְתַּחְשַׁסְתְּא מֶלֶךְ־פָּרָס עֶזְרָא בֶּן־שְׂרָיָה בֶּן־עֲזַרְיָה בֶּן־חִלְקִיָּה׃ 7.2. בֶּן־שַׁלּוּם בֶּן־צָדוֹק בֶּן־אֲחִיטוּב׃ 7.2. וּשְׁאָר חַשְׁחוּת בֵּית אֱלָהָךְ דִּי יִפֶּל־לָךְ לְמִנְתַּן תִּנְתֵּן מִן־בֵּית גִּנְזֵי מַלְכָּא׃ 7.3. בֶּן־אֲמַרְיָה בֶן־עֲזַרְיָה בֶּן־מְרָיוֹת׃ 7.4. בֶּן־זְרַחְיָה בֶן־עֻזִּי בֶּן־בֻּקִּי׃ 7.5. בֶּן־אֲבִישׁוּעַ בֶּן־פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן הָרֹאשׁ׃ 9.1. וּכְכַלּוֹת אֵלֶּה נִגְּשׁוּ אֵלַי הַשָּׂרִים לֵאמֹר לֹא־נִבְדְּלוּ הָעָם יִשְׂרָאֵל וְהַכֹּהֲנִים וְהַלְוִיִּם מֵעַמֵּי הָאֲרָצוֹת כְּתוֹעֲבֹתֵיהֶם לַכְּנַעֲנִי הַחִתִּי הַפְּרִזִּי הַיְבוּסִי הָעַמֹּנִי הַמֹּאָבִי הַמִּצְרִי וְהָאֱמֹרִי׃ 9.1. וְעַתָּה מַה־נֹּאמַר אֱלֹהֵינוּ אַחֲרֵי־זֹאת כִּי עָזַבְנוּ מִצְוֺתֶיךָ׃ 9.2. כִּי־נָשְׂאוּ מִבְּנֹתֵיהֶם לָהֶם וְלִבְנֵיהֶם וְהִתְעָרְבוּ זֶרַע הַקֹּדֶשׁ בְּעַמֵּי הָאֲרָצוֹת וְיַד הַשָּׂרִים וְהַסְּגָנִים הָיְתָה בַּמַּעַל הַזֶּה רִאשׁוֹנָה׃ 7.1. Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah," 7.2. the son of Shallum, the son of Zadok, the son of Ahitub," 7.3. the son of Amariah, the son of Azariah, the son of Meraioth," 7.4. the son of Zerahiah, the son of Uzzi, the son of Bukki," 7.5. the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest—" 9.1. Now when these things were done, the princes drew near unto me, saying: ‘The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites." 9.2. For they have taken of their daughters for themselves and for their sons; so that the holy seed have mingled themselves with the peoples of the lands; yea, the hand of the princes and rulers hath been first in this faithlessness.’"
14. Hebrew Bible, Nehemiah, 8.8, 9.6 (5th cent. BCE - 4th cent. BCE)

8.8. וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃ 9.6. אַתָּה־הוּא יְהוָה לְבַדֶּךָ את [אַתָּה] עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃ 8.8. And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading." 9.6. Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee."
15. Anon., 1 Enoch, 7.1, 8.3, 9.6-9.10, 10.11, 12.4, 15.3-15.7, 16.3, 19.1-19.2, 27.2, 32.6, 85.4, 89.32-89.33, 89.51-89.52, 89.54, 93.4, 93.6, 98.4, 98.11, 99.2, 99.6-99.9, 106.14 (3rd cent. BCE - 2nd cent. BCE)

7.1. And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charm 8.3. were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . . 9.6. things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which 9.7. men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the 9.9. women, and have defiled themselves, and revealed to them all kinds of sins. And the women have 10.11. that each one of them will live five hundred years.' And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselve 12.4. called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselve 15.3. for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children 15.4. of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die 15.5. and perish. Therefore have I given them wives also that they might impregnate them, and beget 15.6. children by them, that thus nothing might be wanting to them on earth. But you were formerly 15.7. piritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling. 16.3. to them): 'You have been in heaven, but all the mysteries had not yet been revealed to you, and you knew worthless ones, and these in the hardness of your hearts you have made known to the women, and through these mysteries women and men work much evil on earth. 19.1. And Uriel said to me: 'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand,) till the day of the great judgement in 19.2. which they shall be judged till they are made an end of. And the women also of the angels who 27.2. accursed valley between' Then Uriel, one of the holy angels who was with me, answered and said: 'This accursed valley is for those who are accursed for ever: Here shall all the accursed be gathered together who utter with their lips against the Lord unseemly words and of His glory speak hard things. Here shall they be gathered together, and here 32.6. I said: 'How beautiful is the tree, and how attractive is its look!' Then Raphael the holy angel, who was with me, answered me and said: 'This is the tree of wisdom, of which thy father old (in years) and thy aged mother, who were before thee, have eaten, and they learnt wisdom and their eyes were opened, and they knew that they were naked and they were driven out of the garden.' 85.4. the other red. And that black bull gored the red one and pursued him over the earth, and thereupon 89.32. them]: ' We are not able to stand before our Lord or to behold Him.' And that sheep which led them again ascended to the summit of that rock, but the sheep began to be blinded and to wander 89.33. from the way which he had showed them, but that sheep wot not thereof. And the Lord of the sheep was wrathful exceedingly against them, and that sheep discovered it, and went down from the summit of the rock, and came to the sheep, and found the greatest part of them blinded and fallen 89.51. And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep 89.52. but the sheep began to slay them. And one of them was saved and was not slain, and it sped away and cried aloud over the sheep; and they sought to slay it, but the Lord of the sheep saved it from 93.4. And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore. 93.6. And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them. 98.4. I have sworn unto you, ye sinners, as a mountain has not become a slave, And a hill does not become the handmaid of a woman, Even so sin has not been sent upon the earth, But man of himself has created it, And under a great curse shall they fall who commit it. 98.11. Woe to you, ye obstinate of heart, who work wickedness and eat blood: Whence have ye good things to eat and to drink and to be filled From all the good things which the Lord the Most High has placed in abundance on the earth; therefore ye shall have no peace. 99.2. Woe to them who pervert the words of uprightness, And transgress the eternal law, And transform themselves into what they were not [into sinners]: They shall be trodden under foot upon the earth. 99.7. And again I swear to you, ye sinners, that sin is prepared for a day of unceasing bloodshed. And they who worship stones, and grave images of gold and silver and wood (and stone) and clay, and those who worship impure spirits and demons, and all kinds of idols not according to knowledge, shall get no manner of help from them. 99.8. And they shall become godless by reason of the folly of their hearts, And their eyes shall be blinded through the fear of their hearts And through visions in their dreams. 99.9. Through these they shall become godless and fearful; For they shall have wrought all their work in a lie, And shall have worshiped a stone: Therefore in an instant shall they perish. 10. Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: 'Go to Noah and tell him in my name 'Hide thyself!' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.' And again the Lord said to Raphael: 'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.' And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men [and cause them to go forth]: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.' And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.
16. Anon., Jubilees, 3.28, 4.15, 5, 5.1, 7, 8.10-9.15, 8.12, 8.16, 8.19, 8.27, 9.15, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.25, 10.26, 11.15, 12.25, 12.26, 12.27, 16.13, 50.4 (2nd cent. BCE - 2nd cent. BCE)

17. Septuagint, Ecclesiasticus (Siracides), 6.7, 11.1, 13.1-13.4, 13.7, 13.15-13.24, 14.3, 14.5, 14.17-14.18, 17.1-17.8, 25.9, 33.15, 39.16, 39.33, 40.8, 40.18, 40.20, 40.23-40.26, 41.4, 44.18, 45.4, 50.17 (2nd cent. BCE - 2nd cent. BCE)

13.1. Whoever touches pitch will be defiled,and whoever associates with a proud man will become like him. 13.1. Do not push forward, lest you be repulsed;and do not remain at a distance, lest you be forgotten. 13.2. Do not lift a weight beyond your strength,nor associate with a man mightier and richer than you. How can the clay pot associate with the iron kettle?The pot will strike against it, and will itself be broken. 13.2. Humility is an abomination to a proud man;likewise a poor man is an abomination to a rich one. 13.3. A rich man does wrong, and he even adds reproaches;a poor man suffers wrong, and he must add apologies. 13.4. A rich man will exploit you if you can be of use to him,but if you are in need he will forsake you. 13.7. He will shame you with his foods,until he has drained you two or three times;and finally he will deride you. Should he see you afterwards, he will forsake you,and shake his head at you. 13.15. Every creature loves its like,and every person his neighbor; 13.16. all living beings associate by species,and a man clings to one like himself. 13.17. What fellowship has a wolf with a lamb?No more has a sinner with a godly man. 13.18. What peace is there between a hyena and a dog?And what peace between a rich man and a poor man? 13.19. Wild asses in the wilderness are the prey of lions;likewise the poor are pastures for the rich. 13.21. When a rich man totters, he is steadied by friends,but when a humble man falls, he is even pushed away by friends. 13.22. If a rich man slips, his helpers are many;he speaks unseemly words, and they justify him. If a humble man slips, they even reproach him;he speaks sensibly, and receives no attention. 13.23. When the rich man speaks all are silent,and they extol to the clouds what he says. When the poor man speaks they say, "Who is this fellow?" And should he stumble, they even push him down. 13.24. Riches are good if they are free from sin,and poverty is evil in the opinion of the ungodly. 14.3. Riches are not seemly for a stingy man;and of what use is property to an envious man? 14.5. If a man is mean to himself, to whom will he be generous?He will not enjoy his own riches. 14.17. All living beings become old like a garment,for the decree from of old is, "You must surely die! 14.18. Like flourishing leaves on a spreading tree which sheds some and puts forth others,so are the generations of flesh and blood:one dies and another is born. 17.1. The Lord created man out of earth,and turned him back to it again. 17.1. And they will praise his holy name,to proclaim the grandeur of his works. 17.2. He gave to men few days, a limited time,but granted them authority over the things upon the earth. 17.2. Their iniquities are not hidden from him,and all their sins are before the Lord. 17.3. He endowed them with strength like his own,and made them in his own image. 17.4. He placed the fear of them in all living beings,and granted them dominion over beasts and birds. 17.6. He made for them tongue and eyes;he gave them ears and a mind for thinking. 17.7. He filled them with knowledge and understanding,and showed them good and evil. 17.8. He set his eye upon their hearts to show them the majesty of his works. 25.9. happy is he who has gained good sense,and he who speaks to attentive listeners. 33.15. Look upon all the works of the Most High;they likewise are in pairs, one the opposite of the other. 39.16. All things are the works of the Lord, for they are very good,and whatever he commands will be done in his time. 39.33. The works of the Lord are all good,and he will supply every need in its hour. 40.8. With all flesh, both man and beast,and upon sinners seven times more 40.18. Life is sweet for the self-reliant and the worker,but he who finds treasure is better off than both. 40.23. A friend or a companion never meets one amiss,but a wife with her husband is better than both. 40.24. Brothers and help are for a time of trouble,but almsgiving rescues better than both. 40.25. Gold and silver make the foot stand sure,but good counsel is esteemed more than both. 40.26. Riches and strength lift up the heart,but the fear of the Lord is better than both. There is no loss in the fear of the Lord,and with it there is no need to seek for help. 41.4. and how can you reject the good pleasure of the Most High?Whether life is for ten or a hundred or a thousand years,there is no inquiry about it in Hades. 44.18. Everlasting covets were made with him that all flesh should not be blotted out by a flood. 45.4. He sanctified him through faithfulness and meekness;he chose him out of all mankind. 50.17. Then all the people together made haste and fell to the ground upon their faces to worship their Lord,the Almighty, God Most High.
18. Septuagint, Wisdom of Solomon, 14-15, 13 (2nd cent. BCE - 1st cent. BCE)

19. Anon., Sibylline Oracles, 3.1-3.92, 3.108-3.113, 3.115-3.116, 3.256, 3.319-3.350 (1st cent. BCE - 5th cent. CE)

3.1. O THOU high-thundering blessed heavenly One 3.2. Who hast set in their place the cherubim 3.3. I, who have uttered what is all too true 3.4. Entreat thee, let me have a little rest; 3.5. 5 For my heart has grown weary from within. 3.6. But why again leaps my heart, and my soul 3.7. With a whip smitten from within constrained 3.8. To utter forth its message unto all? 3.9. But yet again will I proclaim all thing 3.10. 10 Which God commands me to proclaim to men. 3.11. O men, that in your image have a form 3.12. Fashioned of God, why do ye vainly stray 3.13. And walk not in the straight way, always mindful 3.14. of the immortal Maker? God is one 3.15. 15 Sovereign, ineffable, dwelling in heaven 3.16. The self-existent and invisible 3.17. Himself alone beholding everything; 3.18. Him sculptor's hand made not, nor is his form 3.19. Shown by man's art from gold or ivory; 3.20. 20 But he, eternal Lord, proclaims himself 3.21. As one who is and was erst and shall be 3.22. Again hereafter. For who being mortal 3.23. Can see God with his eyes? Or who shall bear 3.24. To hear the only name of heaven's great God 3.25. 25 The ruler of the world? He by his word 3.26. Created all things, even heaven and sea 3.27. And tireless sun, and full moon and bright stars 3.28. And mighty mother Tethys, springs and rivers 3.28. 28 of the Chaldeans, nor astronomize; 3.29. Imperishable fire, and days and nights. 3.29. O For these are all deceptive, in so far 3.30. 30 This is the God who formed four-lettered Adam 3.30. As foolish men go seeking day by day 3.31. The first one formed, and filling with his name 3.31. Training their souls unto no useful work; 3.32. East, west, and south, and north. The same is he 3.32. And then did they teach miserable men 3.33. Who fixed the pattern of the human form 3.33. Deceptions, whence to mortals on the earth 3.34. And made wild beasts, and creeping things, and fowls. 3.35. 35 Ye do not worship neither fear ye God 3.36. But vainly go astray and bow the knee 3.37. To serpents, and make offering to cats 3.38. And idols, and stone images of men 3.39. And sit before the doors of godless temples; 3.40. 40 Ye guard him who is God, who keeps all things 3.41. And merry with the wickedness of stone 3.42. Forget the judgment of the immortal Saviour 3.43. Who made the heaven and earth. Alas! a race 3.44. That has delight in blood, deceitful, vile 3.45. 45 Ungodly, of false, double-tongued, immoral men 3.46. Adulterous, idolous, designing fraud 3.47. An evil madness raving in their hearts 3.48. For themselves plundering, having shameless soul; 3.49. For no one who has riches will impart 3.50. 50 To another, but dire wickedness shall be 3.51. Among all mortals, and for sake of gain 3.52. Will many widows not at all keep faith 3.53. But secretly love others, and the bond 3.54. of life those who have husbands do not keep. 3.55. 55 But when Rome shall o'er Egypt also rule 3.56. Governing always, then shall there appear 3.57. The greatest kingdom of the immortal King 3.58. Over men. And a holy Lord shall come 3.59. To hold the scepter over every land 3.60. 60 Unto all ages of fast-hastening time. 3.61. And then shall come inexorable wrath 3.62. On Latin men; three shall by piteous fate 3.63. Endamage Rome. And perish shall all men 3.64. With their own houses, when from heaven shall flow 3.65. 65 A fiery cataract. Ah, wretched me! 3.66. When shall that day and when shall judgment come 3.67. of the immortal God, the mighty King? 3.68. But just now, O ye cities, ye are built 3.69. And all adorned with temples and race-grounds 3.70. 70 Markets, and images of wood, of gold 3.71. of silver and of stone, that ye may come 3.72. Unto the bitter day. For it shall come 3.73. When there shall pass among all men a stench 3.74. of brimstone. Yet each thing will I declare 3.75. 75 In all the cities where men suffer ills. 3.76. From the Sebastenes Beliar shall come 3.77. Hereafter, and the height of hills shall he 3.78. Establish, and shall make the sea stand still 3.79. And the great fiery sun and the bright moon 3.80. 80 And he shall raise the dead, and many sign 3.81. Work before men: but nothing shall be brought 3.82. By him unto completion but deceit 3.83. And many mortals shall be lead astray 3.84. Hebrews both true and choice, and lawless men 3.85. 85 Besides who never gave ear to God's word. 3.86. But when the threatenings of the mighty God 3.87. Shall draw near, and a flaming power shall come 3.88. By billow to the earth, it shall consume 3.89. Both Beliar and all the haughty men 3.90. 90 Who put their trust in him. And thereupon 3.91. Shall the whole world be governed by the hand 3.92. of a woman and obedient everywhere. 3.108. Nor spring, nor winter, nor the summer-time 3.109. Nor autumn. And then of the mighty God 3.110. 110 The judgment midway in a mighty age 3.111. Shall come, when all these things shall come to pass. 3.112. O navigable waters and each land 3.113. of the Orient and of the Occident 3.115. 115 Into the world again, and therefore he 3.116. Himself became first conscious of his power. 3.256. Evil to pass from one place to another 3.319. Or, if men's notice he escape, he shall 3.320. 320 By ample satisfaction he destroyed. 3.321. [For the Heavenly finished earth a common good 3.322. For all, and in all hearts as best gift thought.] 3.323. A hundredfold from one, and thus complete 3.325. 325 God's measure. But to them shall also come 3.326. Misfortune, nor do they escape from plague. 3.327. And even thou, forsaking thy fair shrine 3.328. Shalt flee away when it becomes thy lot 3.329. To leave the holy land. And thou shalt be 3.330. 330 Carried to the Assyrians, and shalt see 3.331. Young children and wives serving hostile men; 3.332. And every means of life and wealth shall perish; 3.333. And every land shall be filled up with thee 3.334. And every sea; and everyone shall be 3.335. 335 offended with thy customs; and thy land 3.336. Shall all be desert; and the altar fenced 3.337. And temple of the great God and long wall 3.338. Shall all fall to the ground, since in thy heart 3.339. The holy law of the immortal God 3.340. 340 Thou didst not keep, but, erring, thou didst serve 3.341. Unseemly images, and didst not fear 3.342. The immortal Father, God of all mankind 3.343. Nor will to honor him; but image 3.344. of mortals thou didst honor Therefore now 3.345. 345 of time seven decades shall thy fruitful land 3.346. And the wonders of thy temple all be waste. 3.347. But there remains for thee a goodly end 3.348. And greatest glory, as the immortal God 3.349. Granted thee. But do thou wait and confide 3.350. 350 In the great God's pure laws, when he shall lift
20. Philo of Alexandria, On The Confusion of Tongues, 6 (1st cent. BCE - 1st cent. CE)

6. And there is also another story akin to this, related by the deviser of fables, concerning the sameness of language existing among animals: for they say that formerly, all the animals in the world, whether land animals, or aquatic ones, or winged ones, had but one language, and that, just as among men Greeks speak the same language as Greeks, and the present race of barbarians speaks the same language as barbarians, exactly in the same manner every animal was able to converse with every other animal with which it might meet, and with which it did anything, or from which it suffered anything, so that they sympathised with one another at their mutual misfortunes, and rejoiced whenever any of them met with any good fortune;
21. Josephus Flavius, Jewish Antiquities, 1.73, 1.109 (1st cent. CE - 1st cent. CE)

1.73. For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants. 1.109. 1. Now the sons of Noah were three,—Shem, Japhet, and Ham, born one hundred years before the Deluge. These first of all descended from the mountains into the plains, and fixed their habitation there; and persuaded others who were greatly afraid of the lower grounds on account of the flood, and so were very loath to come down from the higher places, to venture to follow their examples.
22. New Testament, 1 Corinthians, 14.2 (1st cent. CE - 1st cent. CE)

14.2. For he who speaks in anotherlanguage speaks not to men, but to God; for no one understands; but inthe Spirit he speaks mysteries.
23. New Testament, Acts, 8, 2 (1st cent. CE - 2nd cent. CE)

24. New Testament, Apocalypse, 18.23, 22.2 (1st cent. CE - 1st cent. CE)

18.23. The light of a lamp will shine no more at all in you. The voice of the bridegroom and of the bride will be heard no more at all in you; for your merchants were the princes of the earth; for with your sorcery all the nations were deceived. 22.2. in the midst of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations.
25. New Testament, Galatians, 2.15-2.16 (1st cent. CE - 1st cent. CE)

2.15. We, being Jews by nature, and not Gentile sinners 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law.
26. New Testament, Romans, 4 (1st cent. CE - 1st cent. CE)

27. New Testament, Luke, 10 (1st cent. CE - 1st cent. CE)

28. Tosefta, Avodah Zarah, 8.4, 8.6-8.8 (1st cent. CE - 2nd cent. CE)

29. Anon., Genesis Rabba, 36.1 (2nd cent. CE - 5th cent. CE)

36.1. וַיִּהְיוּ בְנֵי נֹחַ הַיֹּצְאִים מִן הַתֵּבָה (בראשית ט, יח), (איוב לד, כט): וְהוּא יַשְׁקִט וּמִי יַרְשִׁעַ וְיַסְתֵּר פָּנִים וּמִי יְשׁוּרֶנּוּ וְעַל גּוֹי וְעַל אָדָם יָחַד, דָּרַשׁ רַבִּי מֵאִיר וְהוּא יַשְׁקִט מֵעוֹלָמוֹ, יַסְתֵּר פָּנִים לְעוֹלָמוֹ, כַּדַּיָּין שֶׁמּוֹתְחִין כִּלָּה עַל פָּנָיו וְאֵינוֹ יוֹדֵעַ מַה נַּעֲשָׂה מִבַּחוּץ, כָּךְ אָמְרוּ דּוֹר הַמַּבּוּל (איוב כב, יד): עָבִים סֵתֶר לוֹ וְלֹא יִרְאֶה, אָמְרוּ לוֹ דַּיֶּךָ מֵאִיר. אָמַר לְהוֹן וּמָה הוּא דִּכְתִיב: וְהוּא יַשְׁקִט וּמִי יַרְשִׁעַ וגו', אָמַר נָתַן שַׁלְוָה לְדוֹר הַמַּבּוּל וּמִי בָא וְחִיְּבָן, וּמַה שַּׁלְוָה נָתַן לָהֶם (איוב כא, ח): זַרְעָם נָכוֹן לִפְנֵיהֶם עִמָּם וְצֶאֱצָאֵיהֶם לְעֵינֵיהֶם, (איוב כא, יא): יְשַׁלְּחוּ כַצֹּאן עֲוִילֵיהֶם וגו', רַבִּי לֵוִי וְרַבָּנָן, רַבִּי לֵוִי אָמַר לִשְׁלשָׁה יָמִים הָיְתָה אִשְׁתּוֹ מְעֻבֶּרֶת, שֶׁנֶּאֱמַר כָּאן נָכוֹן וְנֶאֱמַר לְהַלָּן (שמות יט, טו): הֱיוּ נְכוֹנִים, מַה נָּכוֹן שֶׁנֶּאֱמַר לְהַלָּן לִשְׁלשֶׁת יָמִים, אַף נָכוֹן שֶׁנֶּאֱמַר כָּאן לִשְׁלשֶׁת יָמִים. וְרַבָּנָן אָמְרִין לְיוֹם אֶחָד הָיְתָה אִשְׁתּוֹ מְעֻבֶּרֶת וְיוֹלֶדֶת, נֶאֱמַר כָּאן נָכוֹן וְנֶאֱמַר לְהַלָּן נָכוֹן (שמות לד, ב): וֶהֱיֵה נָכוֹן לַבֹּקֶר, מַה נָּכוֹן שֶׁנֶּאֱמַר לְהַלָּן יוֹם אֶחָד, אַף כָּאן יוֹם אֶחָד. וְצֶאֱצָאֵיהֶם לְעֵינֵיהֶם, שֶׁהָיוּ רוֹאִים בְּנֵיהֶם וּבְנֵי בְנֵיהֶם. יְשַׁלְּחוּ כַצֹּאן עֲוִילֵיהֶם, אָמַר רַבִּי לֵוִי בַּעֲרָבְיָא צָוְחִין לְיָנוּקָא עֲוִילָה. (איוב כא, יא): וְיַלְדֵיהֶם יְרַקֵּדוּן, כְּאִלֵּין שֵׁדַּיָא, הֵיךְ מָה דְאַתְּ אָמַר (ישעיה יג, כא): וּשְׂעִירִים יְרַקְּדוּ שָׁם, כְּשֶׁהָיְתָה אַחַת מֵהֶן יוֹלֶדֶת בַּיּוֹם, הָיְתָה אוֹמֶרֶת לִבְנָהּ צֵא וְהָבֵא לִי צֹר לַחְתֹּךְ טִבּוּרָא, בַּלַּיְלָה הָיְתָה אוֹמֶרֶת לִבְנָהּ צֵא הַדְלֵק לִי נֵר לַחְתֹּךְ טִבּוּרָא דִילָךְ. עוֹבָדָא הֲוָה בְּחָדָא אִתְּתָא דִּילֵדַת בַּלַּיְלָה, אָמְרָה לִבְרָא זִיל אַדְלֵיק בּוּצִינָא דְּנִקְטַע שׁוּרָךְ, נְפַק וּפְגַע בֵּיהּ שֵׁדָא שְׁמָדוֹן, אֲמַר לֵיהּ זִיל גְּלוֹג לְאִמָּךְ דִּקְרָא תַּרְנְגוֹלָא, וְאִלְמָלֵא דִּקְרָא תַּרְנְגוֹלָא הֲוֵינָא מָחְיֵיתָךְ וְקָטְלִיתָךְ. אֲמַר לֵיהּ זִיל אַתְּ גְּלוֹג לְאִמָּךְ דְּלָא קְטַעַתְ אִמָּא שׁוּרִי, דְּאִלְמָלֵא דִּקְטַעְתֵּיהּ הֲוֵינָא מָחֵי יָתָךְ וְקָטֵיל יָתָךְ. הֲדָא הוּא דִכְתִיב (איוב כא, ט): בָּתֵּיהֶם שָׁלוֹם מִפָּחַד, מִן הַמַּזִּיקִין, (איוב כא, ט): וְלֹא שֵׁבֶט אֱלוֹהַּ עֲלֵיהֶם, מִן הַיִּסּוּרִים. וּכְשֶׁהִסְתִּיר פָּנָיו מֵהֶם מִי אָמְרוּ לוֹ שֶׁלֹא עָשִׂיתָ כַּשּׁוּרָה. וּמָה הִסְתִּיר פָּנָיו מֵהֶם, שֶׁהֵבִיא עֲלֵיהֶם הַמַּבּוּל, הֲדָא הוּא דִכְתִיב (בראשית ז, כג): וַיִּמַח אֶת כָּל הַיְקוּם וגו'. וְעַל גּוֹי וְעַל אָדָם יָחַד, עַל גּוֹי, זֶה דּוֹר הַמַּבּוּל. וְעַל אָדָם, זֶה נֹחַ. יָחַד, שֶׁמִּמֶּנּוּ הוּשְׁתַּת הָעוֹלָם, וְיֵשׁ לוֹ לְהַעֲמִיד עוֹלָמוֹ מֵאֻמָּה שְׁלֵמָה וּמֵאָדָם אֶחָד, שֶׁנֶּאֱמַר: וַיִּהְיוּ בְנֵי נֹחַ הַיֹּצְאִים.
30. Irenaeus, Refutation of All Heresies, 1.22.2, 1.29, 1.31, 1.31.3 (2nd cent. CE - 3rd cent. CE)

31. Tertullian, Prescription Against Heretics, 30, 29 (2nd cent. CE - 3rd cent. CE)

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

56b. רבי חנניה בן (גמלא) אומר אף על הדם מן החי רבי חידקא אומר אף על הסירוס רבי שמעון אומר אף על הכישוף,רבי יוסי אומר כל האמור בפרשת כישוף בן נח מוזהר עליו (דברים יח, י) לא ימצא בך מעביר בנו ובתו באש קוסם קסמים מעונן ומנחש ומכשף וחובר חבר ושואל אוב וידעוני ודורש אל המתים וגו' ובגלל התועבות האלה ה' אלהיך מוריש אותם מפניך ולא ענש אלא אם כן הזהיר,רבי אלעזר אומר אף על הכלאים מותרין בני נח ללבוש כלאים ולזרוע כלאים ואין אסורין אלא בהרבעת בהמה ובהרכבת האילן,מנהני מילי אמר ר' יוחנן דאמר קרא (בראשית ב, טז) ויצו ה' אלהים על האדם לאמר מכל עץ הגן אכול תאכל,ויצו אלו הדינין וכן הוא אומר (בראשית יח, יט) כי ידעתיו למען אשר יצוה את בניו וגו',ה' זו ברכת השם וכן הוא אומר (ויקרא כד, טז) ונוקב שם ה' מות יומת אלהים זו עבודת כוכבים וכן הוא אומר (שמות כ, ב) לא יהיה לך אלהים אחרים על האדם זו שפיכות דמים וכן הוא אומר (בראשית ט, ו) שופך דם האדם וגו',לאמר זו גילוי עריות וכן הוא אומר (ירמיהו ג, א) לאמר הן ישלח איש את אשתו והלכה מאתו והיתה לאיש אחר מכל עץ הגן ולא גזל אכל תאכל ולא אבר מן החי,כי אתא רבי יצחק תני איפכא ויצו זו עבודת כוכבים אלהים זו דינין,בשלמא אלהים זו דינין דכתיב (שמות כב, ז) ונקרב בעל הבית אל האלהים אלא ויצו זו ע"ז מאי משמע,רב חסדא ורב יצחק בר אבדימי חד אמר (שמות לב, ח) סרו מהר מן הדרך אשר צויתים עשו להם וגו' וחד אמר (הושע ה, יא) עשוק אפרים רצוץ משפט כי הואיל הלך אחרי צו,מאי בינייהו איכא בינייהו עכו"ם שעשה ע"ז ולא השתחוה לה למאן דאמר עשו משעת עשייה מיחייב למאן דאמר כי הואיל הלך עד דאזיל בתרה ופלח לה,אמר רבא ומי איכא למאן דאמר עכו"ם שעשאה ע"ז ולא השתחוה לה חייב והתניא בעכו"ם דברים שבית דין של ישראל ממיתין עליהן בן נח מוזהר עליהן אין בית דין של ישראל ממיתין עליהן אין בן נח מוזהר עליהן למעוטי מאי לאו למעוטי עכו"ם שעשה ע"ז ולא השתחוה לה,אמר רב פפא לא למעוטי גיפוף ונישוק,גיפוף ונישוק דמאי אילימא כדרכה בר קטלא הוא אלא למעוטי שלא כדרכה,דינין בני נח איפקוד והתניא עשר מצות נצטוו ישראל במרה שבע שקיבלו עליהן בני נח והוסיפו עליהן דינין ושבת וכיבוד אב ואם,דינין דכתיב (שמות טו, כה) שם שם לו חוק ומשפט שבת וכיבוד אב ואם דכתיב (דברים ה, יא) כאשר צוך ה' אלהיך ואמר רב יהודה כאשר צוך במרה,אמר רב נחמן אמר רבה בר אבוה לא נצרכה אלא לעדה ועדים והתראה,אי הכי מאי והוסיפו עליהן דינין,אלא אמר רבא לא נצרכה אלא לדיני קנסות אכתי והוסיפו בדינין מיבעי ליה,אלא אמר רב אחא בר יעקב לא נצרכה אלא להושיב בית דין בכל פלך ופלך ובכל עיר ועיר והא בני נח לא איפקוד והתניא כשם שנצטוו ישראל להושיב בתי דינין בכל פלך ופלך ובכל עיר ועיר כך נצטוו בני נח להושיב בתי דינין בכל פלך ופלך ובכל עיר ועיר,אלא אמר רבא האי תנא תנא דבי מנשה הוא דמפיק ד"ך ועייל ס"ך,דתנא דבי מנשה שבע מצות נצטוו בני נח ע"ז וגילוי עריות ושפיכות דמים גזל ואבר מן החי סירוס וכלאים,רבי יהודה אומר אדם הראשון לא נצטווה אלא על ע"ז בלבד שנאמר ויצו ה' אלהים על האדם רבי יהודה בן בתירה אומר אף על ברכת השם ויש אומרים אף על הדינים,כמאן אזלא הא דאמר רב יהודה אמר רב אלהים אני לא תקללוני אלהים אני לא תמירוני אלהים אני יהא מוראי עליכם כמאן כיש אומרים,תנא דבי מנשה אי דריש ויצו אפילו הנך נמי אי לא דריש ויצו הני מנא ליה,לעולם לא דריש ויצו הני כל חדא וחדא באפי נפשיה כתיבא ע"ז וגילוי עריות 56b. bRabbi Ḥaya ben Gamla says:The descendants of Noah are balsocommanded bconcerningthe prohibition against consuming bthe blood from a livinganimal. bRabbi Ḥideka says:They are balsocommanded bconcerning castration,i.e., they are prohibited to castrate any living animal. bRabbi Shimon says:They are balsocommanded bconcerningthe prohibition against engaging in bsorcery. /b, bRabbi Yosei says:With regard to beverytype of sorcery bthat is stated in the passage about sorcery,it is bprohibited for a descendant of Noah toengage in bit.This is derived from the verses: “When you come into the land that the Lord your God gives you, you shall not learn to do like the abominations of those nations. bThere shall not be found among you one who makes his son or his daughter pass through the fire, a diviner, a soothsayer, or an enchanter, or a warlock, or a charmer, or one who consults a necromancer and a sorcerer, or directs inquiries to the dead.For whoever does these things is an abomination to the Lord; band because of these abominations, the Lord your God is driving them out from before you”(Deuteronomy 18:9–12). Evidently, the Canaanites were punished for these practices; bandsince God bwould not have punishedthem for an action bunless Hefirst bprohibitedit, these practices are clearly prohibited to gentiles., bRabbi Elazar says:The descendants of Noah were balsocommanded bconcerningthe prohibition of bdiverse kinds.Nevertheless, it is bpermitted for the descendants of Noah to wear diverse kindsof wool and linen band to sow diverse kindsof seeds together, band they are prohibited only with regard to breedingdiverse species of banimals and graftingdiverse species of btrees. /b,§ The Gemara asks: bFrom where are these matters,the Noahide mitzvot, derived? bRabbi Yoḥa says:It is from that bwhich the verse states: “And the Lord God commanded the man, saying: of every tree of the garden you may freely eat;but from the tree of the knowledge of good and evil, you shall not eat from it, for on the day that you eat from it, you shall die” (Genesis 2:16–17).,The verse is interpreted homiletically as follows: With regard to the term b“and…commanded,” these are thecourts of bjudgment; and so it statesin another verse: b“For I have known him, to the end that he may command his childrenand his household after him, that they may keep the way of the Lord, to do righteousness and justice” (Genesis 18:19).,With regard to the term b“the Lord,” thisalludes to bblessing the nameof God; band so it statesin another verse: b“And he who blasphemes the name of the Lord…shall be put to death”(Leviticus 24:16). b“God,” thisalludes to bidol worship; and so it states: “You shall have no other godsbefore Me” (Exodus 20:2). b“The man,” thisalludes to bbloodshed; and so it states: “One who sheds the blood of man,by man his blood shall be shed” (Genesis 9:6).,With regard to the term b“saying,” thisalludes to bforbidden sexual relations; and so it states: “Saying, if a man sends his wife, and she goes from him and becomes another man’s… /bwill that land not be greatly polluted? But you have played the harlot with many lovers” (Jeremiah 3:1). b“of every tree of the garden”alludes to the fact that one may partake only of items that are permitted to him, as they belong to him, bandhe may bnotpartake of bstolen items. “You may freely eat”alludes to the fact that one may eat fruit, bbut not a limb from a livinganimal., bWhen Rav Yitzḥak camefrom Eretz Yisrael to Babylonia, bhe taughttwo of the expositions in bthe oppositeorder: b“And…commanded,” thisalludes to bidol worship. “God,” thisalludes to courts of bjudgment. /b,The Gemara asks: bGranted,the source for the exposition: b“God [ iElohim /i],” thisalludes to courts of bjudgment,is clear; bas it is written: “Then the master of the house shall come near the judges [ iha’elohim /i]”(Exodus 22:7). Evidently, judges are called ielohim /i. bButwith regard to the exposition: b“And…commanded,” thisalludes to bidol worship, from whereis this binferred? /b, bRav Ḥisda and Rav Yitzḥak bar Avdimiboth give answers to this question. bOneof them bsaysthat it is inferred from the verse: b“They have turned aside quickly out of the way that I commanded them; they have made thema molten calf” (Exodus 32:8). The word “commanded” is mentioned here in the context of idol worship. bAndthe other bone saysthat it is inferred from the verse: b“Ephraim is oppressed, crushed in justice, because he willingly went after filth [ itzav /i]”(Hosea 5:11). The word itzav /i, used in this context in reference to idol worship, is the same Hebrew word used in the phrase: “And…commanded [ ivaytzav /i].”,The Gemara asks: bWhat isthe difference bbetweenthese two sources? The Gemara answers: The practical difference bbetweenthem is in the case of ba gentile who fashioned an idol but did not bow to it,i.e., he has not yet worshipped it. bAccording to the one who saysthat the proof is from the verse: b“They have madethem a molten calf,” bhe is rendered liable from the time of fashioningit. bAccording to the one who saysthat the proof is from the verse: b“Because he willingly wentafter filth,” he is not liable buntil he goes after it and worships it. /b, bRava says: And is there anyone who saysthat ba gentile who fashioned an idol but did not bow to it is liable? But isn’t it taughtin a ibaraita /i: bWith regard to idol worship, matters,i.e., transgressions, bfor which a Jewish court executesa Jew who commits one of them, bare prohibited to a descendant of Noah.But with regard to transgressions bfor which a Jewish court does not executea Jew who commits one of them, ba descendant of Noah is not prohibited fromdoing bthem. To exclude whattransgressions, i.e., to determine that they do not apply to gentiles, is this stated? Is it bnot to excludethe case of ba gentile who fashioned an idol but did not bow to it?Since Jews are not executed for this transgression, gentiles should not be liable for this act either., bRav Pappa says: No,it is possible that it is stated bto exclude embracing and kissingthe idol; neither a Jew nor a gentile who embraces or kisses an idol is liable. No proof can be brought from here with regard to a gentile who fashions an idol but does not worship it.,The Gemara asks: bEmbracing and kissingan idol bin whatmanner? bIf we saythat he did so bin itsstandard bmannerof worship, i.e., that embracing and kissing is the standard method of worshipping this idol, certainly bhe is liable toreceive the bdeathpenalty. bRather,it is stated bto excludea case bwherehe did bnotdo so bin itsstandard bmannerof worship.,§ The Gemara asks with regard to the list of the Noahide mitzvot: bWere the descendants of Noah commandedto establish courts of bjudgment? But isn’t it taughtin a ibaraita /i: bThe Jewish people were commandedto observe bten mitzvotwhen they were bin Marah: Seven that the descendants of Noah accepted upon themselves, andGod badded to themthe following mitzvot: bJudgment, and Shabbat, and honoringone’s bfather and mother. /b,The mitzva of bjudgmentwas given at Marah, bas it is writtenwith regard to Marah: b“There He made for them a statute and an ordice”(Exodus 15:25). bShabbat and honoringone’s bfather and motherwere given at Marah, bas it is writtenconcerning them in the Ten Commandments: “Observe the day of Shabbat to keep it holy, bas the Lord your God commanded you”(Deuteronomy 5:12), and similarly: “Honor your father and your mother, as the Lord your God commanded you” (Deuteronomy 5:16). The phrase “as the Lord your God commanded you” indicates that they had already been commanded to observe these mitzvot previously. bAnd Rav Yehuda says: “Asthe Lord your God bcommanded you” in Marah.Apparently, the mitzva of establishing courts is not included in the seven Noahide mitzvot., bRav Naḥman saysthat bRabba bar Avuh says:Establishing courts is a Noahide mitzva. The additional mitzva that was given in Marah bwas necessary only with regard tothe details of the ihalakhotof the justice system, e.g., that a defendant in a capital case is punished only by a full panel of twenty-three judges of the bSanhedrin, andonly if there are two bwitnesseswho testify concerning him, bandonly if he was issued ba forewarningbefore his transgression.,The Gemara asks: bIf so,and the mitzva given at Marah is a specification of the ihalakhotof the justice system, bwhatis the meaning of the sentence: bAndGod badded to them: Judgment?The details of a preexisting mitzva would not be referred to as an added mitzva., bRather, Rava says:The mitzva given at Marah bwas necessary only with regard to the ihalakhotof fines.Since these are not ihalakhotthat pertain to the basic performance of justice, but rather concern an additional fine for the guilty party, they were not given to the descendants of Noah. The Gemara asks: According to this interpretation, the language of the ibaraitais bstillinaccurate, as bit should havestated: bAndGod badded to themmore ihalakhot bof judgment. /b, bRather, Rav Aḥa bar Ya’akov says: It was necessary onlyfor the additional requirement bto establish a court in each and every province and in each and every city.The Gemara asks: bAnd were the descendants of Noah not commandedwith regard to bthismatter? bBut isn’t it taughtin a ibaraita /i: bJust as the Jewish people were commanded to establish courts in each and every province and in each and every city, so too, the descendants of Noah were commanded to establish courts in each and every province and in each and every city? /b, bRather, Rava says: This itanna /i,who holds that the mitzva of establishing courts of judgment is not included in the Noahide mitzvot, bisthe itannaof the school of Menashe, who removesfrom the list of the Noahide mitzvot two mitzvot whose mnemonic is idalet /i, ikaf /i,which stands for judgment [ idinim /i] and blessing the name of God [ ibirkat Hashem /i], band insertsin their place two mitzvot whose mnemonic is isamekh /i, ikaf /i,standing for castration [ iseirus /i] and diverse kinds [ ikilayim /i]., bAs the school of Menashe taught: The descendants of Noah were commandedto observe bseven mitzvot:The prohibitions of bidol worship, and forbidden sexual relations, and blood-shed,and brobbery, andeating ba limb from a livinganimal, and bcastration, and diverse kinds. /b, bRabbi Yehuda says: Adam, the firstman, bwas commanded only with regard tothe prohibition of bidol worship, as it is stated: “And the Lord God commanded the man”(Genesis 2:16). bRabbi Yehuda ben Beteira says:He was balsocommanded bconcerning blessing the nameof God. bAnd some saythat he was balsocommanded bconcerningestablishing courts of bjudgment. /b,The Gemara asks: bIn accordance with whoseopinion bis that which Rav Yehuda saysthat bRav says,in interpretation of the aforementioned verse: Since bI am “God,” do not curse Me;since bI am “God,” do not exchange Mewith another god; since bI am “God,” My fear shall be upon you?The Gemara answers: bIn accordance with whoseopinion? It is bin accordance withwhat bsome say,i.e., that the phrase “and the Lord God commanded the man” includes the prohibitions against cursing God’s name and idol worship, as well as the mitzva of establishing a system of law and justice, so that the fear of God will be upon the people.,The Gemara challenges: bIfthe itannaof the school of Menashe interpretsthe verse b“andthe Lord God bcommanded” homiletically, even thesemitzvot, cursing the name of God and establishing courts, should be included. And bif he does not interpretthe verse b“andthe Lord God bcommanded” homiletically, from where does hederive btheseseven mitzvot in his list?,The Gemara answers: bActually, he does not interpretthe verse b“andthe Lord God bcommanded” homiletically,but with regard to bthesemitzvot in his list, beach and every oneof them bis written separatelyin the Torah. The prohibitions of bidol worship and forbidden sexual relationsare stated
33. Nag Hammadi, The Apocalypse of Adam, 72.15-72.17, 74.8-74.16, 76.8-76.15, 85.2-85.17, 85.19-85.29 (3rd cent. CE - 3rd cent. CE)

34. Nag Hammadi, The Gospel of The Egyptians, 68.10-68.14 (3rd cent. CE - 3rd cent. CE)

35. Origen, Against Celsus, 6.24-6.38 (3rd cent. CE - 3rd cent. CE)

6.24. After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigate the Christian mysteries, along with the aforesaid Persian, will, on comparing the two together, and on unveiling the rites of the Christians, see in this way the difference between them. Now, wherever he was able to give the names of the various sects, he was nothing loth to quote those with which he thought himself acquainted; but when he ought most of all to have done this, if they were really known to him, and to have informed us which was the sect that makes use of the diagram he has drawn, he has not done so. It seems to me, however, that it is from some statements of a very insignificant sect called Ophites, which he has misunderstood, that, in my opinion, he has partly borrowed what he says about the diagram. Now, as we have always been animated by a love of learning, we have fallen in with this diagram, and we have found in it the representations of men who, as Paul says, creep into houses, and lead captive silly women laden with sins, led away with various lusts; ever learning, and never able to come to the knowledge of the truth. The diagram was, however, so destitute of all credibility, that neither these easily deceived women, nor the most rustic class of men, nor those who were ready to be led away by any plausible pretender whatever, ever gave their assent to the diagram. Nor, indeed, have we ever met any individual, although we have visited many parts of the earth, and have sought out all those who anywhere made profession of knowledge, that placed any faith in this diagram. 6.25. In this diagram were described ten circles, distinct from each other, but united by one circle, which was said to be the soul of all things, and was called Leviathan. This Leviathan, the Jewish Scriptures say, whatever they mean by the expression, was created by God for a plaything; for we find in the Psalms: In wisdom have You made all things: the earth is full of Your creatures; so is this great and wide sea. There go the ships; small animals with great; there is this dragon, which You have formed to play therein. Instead of the word dragon, the term leviathan is in the Hebrew. This impious diagram, then, said of this leviathan, which is so clearly depreciated by the Psalmist, that it was the soul which had travelled through all things! We observed, also, in the diagram, the being named Behemoth, placed as it were under the lowest circle. The inventor of this accursed diagram had inscribed this leviathan at its circumference and centre, thus placing its name in two separate places. Moreover, Celsus says that the diagram was divided by a thick black line, and this line he asserted was called Gehenna, which is Tartarus. Now as we found that Gehenna was mentioned in the Gospel as a place of punishment, we searched to see whether it is mentioned anywhere in the ancient Scriptures, and especially because the Jews too use the word. And we ascertained that where the valley of the son of Ennom was named in Scripture in the Hebrew, instead of valley, with fundamentally the same meaning, it was termed both the valley of Ennom and also Geenna. And continuing our researches, we find that what was termed Geenna, or the valley of Ennom, was included in the lot of the tribe of Benjamin, in which Jerusalem also was situated. And seeking to ascertain what might be the inference from the heavenly Jerusalem belonging to the lot of Benjamin and the valley of Ennom, we find a certain confirmation of what is said regarding the place of punishment, intended for the purification of such souls as are to be purified by torments, agreeably to the saying: The Lord comes like a refiner's fire, and like fullers' soap: and He shall sit as a refiner and purifier of silver and of gold. 6.26. It is in the precincts of Jerusalem, then, that punishments will be inflicted upon those who undergo the process of purification, who have received into the substance of their soul the elements of wickedness, which in a certain place is figuratively termed lead, and on that account iniquity is represented in Zechariah as sitting upon a talent of lead. But the remarks which might be made on this topic are neither to be made to all, nor to be uttered on the present occasion; for it is not unattended with danger to commit to writing the explanation of such subjects, seeing the multitude need no further instruction than that which relates to the punishment of sinners; while to ascend beyond this is not expedient, for the sake of those who are with difficulty restrained, even by fear of eternal punishment, from plunging into any degree of wickedness, and into the flood of evils which result from sin. The doctrine of Geenna, then, is unknown both to the diagram and to Celsus: for had it been otherwise, the framers of the former would not have boasted of their pictures of animals and diagrams, as if the truth were represented by these; nor would Celsus, in his treatise against the Christians, have introduced among the charges directed against them statements which they never uttered instead of what was spoken by some who perhaps are no longer in existence, but have altogether disappeared, or been reduced to a very few individuals, and these easily counted. And as it does not beseem those who profess the doctrines of Plato to offer a defense of Epicurus and his impious opinions, so neither is it for us to defend the diagram, or to refute the accusations brought against it by Celsus. We may therefore allow his charges on these points to pass as superfluous and useless, for we would censure more severely than Celsus any who should be carried away by such opinions. 6.27. After the matter of the diagram, he brings forward certain monstrous statements, in the form of question and answer, regarding what is called by ecclesiastical writers the seal, statements which did not arise from imperfect information; such as that he who impresses the seal is called father, and he who is sealed is called young man and son; and who answers, I have been anointed with white ointment from the tree of life,- things which we never heard to have occurred even among the heretics. In the next place, he determines even the number mentioned by those who deliver over the seal, as that of seven angels, who attach themselves to both sides of the soul of the dying body; the one party being named angels of light, the others 'archontics;' and he asserts that the ruler of those named 'archontics' is termed the 'accursed' god. Then, laying hold of the expression, he assails, not without reason, those who venture to use such language; and on that account we entertain a similar feeling of indignation with those who censure such individuals, if indeed there exist any who call the God of the Jews- who sends rain and thunder, and who is the Creator of this world, and the God of Moses, and of the cosmogony which he records - an accursed divinity. Celsus, however, appears to have had in view in employing these expressions, not a rational object, but one of a most irrational kind, arising out of his hatred towards us, which is so unlike a philosopher. For his aim was, that those who are unacquainted with our customs should, on perusing his treatise, at once assail us as if we called the noble Creator of this world an accursed divinity. He appears to me, indeed, to have acted like those Jews who, when Christianity began to be first preached, scattered abroad false reports of the Gospel, such as that Christians offered up an infant in sacrifice, and partook of its flesh; and again, that the professors of Christianity, wishing to do the 'works of darkness,' used to extinguish the lights (in their meetings), and each one to have sexual intercourse with any woman whom he chanced to meet. These calumnies have long exercised, although unreasonably, an influence over the minds of very many, leading those who are aliens to the Gospel to believe that Christians are men of such a character; and even at the present day they mislead some, and prevent them from entering even into the simple intercourse of conversation with those who are Christians. 6.28. With some such object as this in view does Celsus seem to have been actuated, when he alleged that Christians term the Creator an accursed divinity; in order that he who believes these charges of his against us, should, if possible, arise and exterminate the Christians as the most impious of mankind. Confusing, moreover, things that are distinct, he states also the reason why the God of the Mosaic cosmogony is termed accursed, asserting that such is his character, and worthy of execration in the opinion of those who so regard him, inasmuch as he pronounced a curse upon the serpent, who introduced the first human beings to the knowledge of good and evil. Now he ought to have known that those who have espoused the cause of the serpent, because he gave good advice to the first human beings, and who go far beyond the Titans and Giants of fable, and are on this account called Ophites, are so far from being Christians, that they bring accusations against Jesus to as great a degree as Celsus himself; and they do not admit any one into their assembly until he has uttered maledictions against Jesus. See, then, how irrational is the procedure of Celsus, who, in his discourse against the Christians, represents as such those who will not even listen to the name of Jesus, or omit even that He was a wise man, or a person of virtuous character! What, then, could evince greater folly or madness, not only on the part of those who wish to derive their name from the serpent as the author of good, but also on the part of Celsus, who thinks that the accusations with which the Ophites are charged, are chargeable also against the Christians! Long ago, indeed, that Greek philosopher who preferred a state of poverty, and who exhibited the pattern of a happy life, showing that he was not excluded from happiness although he was possessed of nothing, termed himself a Cynic; while these impious wretches, as not being human beings, whose enemy the serpent is, but as being serpents, pride themselves upon being called Ophites from the serpent, which is an animal most hostile to and greatly dreaded by man, and boast of one Euphrates as the introducer of these unhallowed opinions. 6.29. In the next place, as if it were the Christians whom he was calumniating, he continues his accusations against those who termed the God of Moses and of his law an accursed divinity; and imagining that it is the Christians who so speak, he expresses himself thus: What could be more foolish or insane than such senseless wisdom? For what blunder has the Jewish lawgiver committed? And why do you accept, by means, as you say, of a certain allegorical and typical method of interpretation, the cosmogony which he gives, and the law of the Jews, while it is with unwillingness, O most impious man, that you give praise to the Creator of the world, who promised to give them all things; who promised to multiply their race to the ends of the earth, and to raise them up from the dead with the same flesh and blood, and who gave inspiration to their prophets; and, again, you slander Him! When you feel the force of such considerations, indeed, you acknowledge that you worship the same God; but when your teacher Jesus and the Jewish Moses give contradictory decisions, you seek another God, instead of Him, and the Father! Now, by such statements, this illustrious philosopher Celsus distinctly slanders the Christians, asserting that, when the Jews press them hard, they acknowledge the same God as they do; but that when Jesus legislates differently from Moses, they seek another god instead of Him. Now, whether we are conversing with the Jews, or are alone with ourselves, we know of only one and the same God, whom the Jews also worshipped of old time, and still profess to worship as God, and we are guilty of no impiety towards Him. We do not assert, however, that God will raise men from the dead with the same flesh and blood, as has been shown in the preceding pages; for we do not maintain that the natural body, which is sown in corruption, and in dishonour, and in weakness, will rise again such as it was sown. On such subjects, however, we have spoken at adequate length in the foregoing pages. 6.30. He next returns to the subject of the Seven ruling Demons, whose names are not found among Christians, but who, I think, are accepted by the Ophites. We found, indeed, that in the diagram, which on their account we procured a sight of, the same order was laid down as that which Celsus has given. Celsus says that the goat was shaped like a lion, not mentioning the name given him by those who are truly the most impious of individuals; whereas we discovered that He who is honoured in holy Scripture as the angel of the Creator is called by this accursed diagram Michael the Lion-like. Again, Celsus says that the second in order is a bull; whereas the diagram which we possessed made him to be Suriel, the bull-like. Further, Celsus termed the third an amphibious sort of animal, and one that hissed frightfully; while the diagram described the third as Raphael, the serpent-like. Moreover, Celsus asserted that the fourth had the form of an eagle; the diagram representing him as Gabriel, the eagle-like. Again, the fifth, according to Celsus, had the countece of a bear; and this, according to the diagram, was Thauthabaoth, the bear-like. Celsus continues his account, that the sixth was described as having the face of a dog; and him the diagram called Erataoth. The seventh, he adds, had the countece of an ass, and was named Thaphabaoth or Onoel; whereas we discovered that in the diagram he is called Onoel, or Thartharaoth, being somewhat asinine in appearance. We have thought it proper to be exact in stating these matters, that we might not appear to be ignorant of those things which Celsus professed to know, but that we Christians, knowing them better than he, may demonstrate that these are not the words of Christians, but of those who are altogether alienated from salvation, and who neither acknowledge Jesus as Saviour, nor God, nor Teacher, nor Son of God. 6.31. Moreover, if any one would wish to become acquainted with the artifices of those sorcerers, through which they desire to lead men away by their teaching (as if they possessed the knowledge of certain secret rites), but are not at all successful in so doing, let him listen to the instruction which they receive after passing through what is termed the fence of wickedness, - gates which are subjected to the world of ruling spirits. (The following, then, is the manner in which they proceed): I salute the one-formed king, the bond of blindness, complete oblivion, the first power, preserved by the spirit of providence and by wisdom, from whom I am sent forth pure, being already part of the light of the son and of the father: grace be with me; yea, O father, let it be with me. They say also that the beginnings of the Ogdoad are derived from this. In the next place, they are taught to say as follows, while passing through what they call Ialdabaoth: You, O first and seventh, who art born to command with confidence, you, O Ialdabaoth, who art the rational ruler of a pure mind, and a perfect work to son and father, bearing the symbol of life in the character of a type, and opening to the world the gate which you closed against your kingdom, I pass again in freedom through your realm. Let grace be with me; yea, O father, let it be with me. They say, moreover, that the star Ph non is in sympathy with the lion-like ruler. They next imagine that he who has passed through Ialdabaoth and arrived at Iao ought thus to speak: You, O second Iao, who shines by night, who art the ruler of the secret mysteries of son and father, first prince of death, and portion of the innocent, bearing now my own beard as symbol, I am ready to pass through your realm, having strengthened him who is born of you by the living word. Grace be with me; father, let it be with me. They next come to Sabaoth, to whom they think the following should be addressed: O governor of the fifth realm, powerful Sabaoth, defender of the law of your creatures, who are liberated by your grace through the help of a more powerful Pentad, admit me, seeing the faultless symbol of their art, preserved by the stamp of an image, a body liberated by a Pentad. Let grace be with me, O father, let grace be with me. And after Sabaoth they come to Astaph us, to whom they believe the following prayer should be offered: O Astaph us, ruler of the third gate, overseer of the first principle of water, look upon me as one of your initiated, admit me who am purified with the spirit of a virgin, you who sees the essence of the world. Let grace be with me, O father, let grace be with me. After him comes Alo us, who is to be thus addressed: O Alo us, governor of the second gate, let me pass, seeing I bring to you the symbol of your mother, a grace which is hidden by the powers of the realms. Let grace be with me, O father, let it be with me. And last of all they name Hor us, and think that the following prayer ought to be offered to him: You who fearlessly leaped over the rampart of fire, O Hor us, who obtained the government of the first gate, let me pass, seeing you behold the symbol of your own power, sculptured on the figure of the tree of life, and formed after this image, in the likeness of innocence. Let grace be with me, O father, let grace be with me. 6.32. The supposed great learning of Celsus, which is composed, however, rather of curious trifles and silly talk than anything else, has made us touch upon these topics, from a wish to show to every one who peruses his treatise and our reply, that we have no lack of information on those subjects, from which he takes occasion to calumniate the Christians, who neither are acquainted with, nor concern themselves about, such matters. For we, too, desired both to learn and set forth these things, in order that sorcerers might not, under pretext of knowing more than we, delude those who are easily carried away by the glitter of names. And I could have given many more illustrations to show that we are acquainted with the opinions of these deluders, and that we disown them, as being alien to ours, and impious, and not in harmony with the doctrines of true Christians, of which we are ready to make confession even to the death. It must be noticed, too, that those who have drawn up this array of fictions, have, from neither understanding magic, nor discriminating the meaning of holy Scripture, thrown everything into confusion; seeing that they have borrowed from magic the names of Ialdabaoth, and Astaph us, and Hor us, and from the Hebrew Scriptures him who is termed in Hebrew Iao or Jah, and Sabaoth, and Adon us, and Elo us. Now the names taken from the Scriptures are names of one and the same God; which, not being understood by the enemies of God, as even themselves acknowledge, led to their imagining that Iao was a different God, and Sabaoth another, and Adon us, whom the Scriptures term Adonai, a third besides, and that Elo us, whom the prophets name in Hebrew Eloi, was also different 6.33. Celsus next relates other fables, to the effect that certain persons return to the shapes of the archontics, so that some are called lions, others bulls, others dragons, or eagles, or bears, or dogs. We found also in the diagram which we possessed, and which Celsus called the square pattern, the statements made by these unhappy beings concerning the gates of Paradise. The flaming sword was depicted as the diameter of a flaming circle, and as if mounting guard over the tree of knowledge and of life. Celsus, however, either would not or could not repeat the harangues which, according to the fables of these impious individuals, are represented as spoken at each of the gates by those who pass through them; but this we have done in order to show to Celsus and those who read his treatise, that we know the depth of these unhallowed mysteries, and that they are far removed from the worship which Christians offer up to God. 6.34. After finishing the foregoing, and those analogous matters which we ourselves have added, Celsus continues as follows: They continue to heap together one thing after another - discourses of prophets, and circles upon circles, and effluents from an earthly church, and from circumcision; and a power flowing from one Prunicos, a virgin and a living soul; and a heaven slain in order to live, and an earth slaughtered by the sword, and many put to death that they may live, and death ceasing in the world, when the sin of the world is dead; and, again, a narrow way, and gates that open spontaneously. And in all their writings (is mention made) of the tree of life, and a resurrection of the flesh by means of the 'tree,' because, I imagine, their teacher was nailed to a cross, and was a carpenter by craft; so that if he had chanced to have been cast from a precipice, or thrust into a pit, or suffocated by hanging, or had been a leather-cutter, or stone-cutter, or worker in iron, there would have been (invented) a precipice of life beyond the heavens, or a pit of resurrection, or a cord of immortality, or a blessed stone, or an iron of love, or a sacred leather! Now what old woman would not be ashamed to utter such things in a whisper, even when making stories to lull an infant to sleep? In using such language as this, Celsus appears to me to confuse together matters which he has imperfectly heard. For it seems likely that, even supposing that he had heard a few words traceable to some existing heresy, he did not clearly understand the meaning intended to be conveyed; but heaping the words together, he wished to show before those who knew nothing either of our opinions or of those of the heretics, that he was acquainted with all the doctrines of the Christians. And this is evident also from the foregoing words. 6.35. It is our practice, indeed, to make use of the words of the prophets, who demonstrate that Jesus is the Christ predicted by them, and who show from the prophetic writings the events in the Gospels regarding Jesus have been fulfilled. But when Celsus speaks of circles upon circles, (he perhaps borrowed the expression) from the aforementioned heresy, which includes in one circle (which they call the soul of all things, and Leviathan) the seven circles of archontic demons, or perhaps it arises from misunderstanding the preacher, when he says: The wind goes in a circle of circles, and returns again upon its circles. The expression, too, effluents of an earthly church and of circumcision, was probably taken from the fact that the church on earth was called by some an effluent from a heavenly church and a better world; and that the circumcision described in the law was a symbol of the circumcision performed there, in a certain place set apart for purification. The adherents of Valentinus, moreover, in keeping with their system of error, give the name of Prunicos to a certain kind of wisdom, of which they would have the woman afflicted with the twelve years' issue of blood to be the symbol; so that Celsus, who confuses together all sorts of opinions - Greek, Barbarian, and Heretical - having heard of her, asserted that it was a power flowing forth from one Prunicos, a virgin. The living soul, again, is perhaps mysteriously referred by some of the followers of Valentinus to the being whom they term the psychic creator of the world; or perhaps, in contradistinction to a dead soul, the living soul is termed by some, not inelegantly, the soul of him who is saved. I know nothing, however, of a heaven which is said to be slain, or of an earth slaughtered by the sword, or of many persons slain in order that they might live; for it is not unlikely that these were coined by Celsus out of his own brain. 6.36. We would say, moreover, that death ceases in the world when the sin of the world dies, referring the saying to the mystical words of the apostle, which run as follows: When He shall have put all enemies under His feet, then the last enemy that shall be destroyed is death. And also: When this corruptible shall have put on incorruption, then shall be brought to pass the saying that is written, Death is swallowed up in victory. The strait descent, again, may perhaps be referred by those who hold the doctrine of transmigration of souls to that view of things. And it is not incredible that the gates which are said to open spontaneously are referred obscurely by some to the words, Open to me the gates of righteousness, that I may go into them, and praise the Lord; this gate of the Lord, into it the righteous shall enter; and again, to what is said in the ninth psalm, You that lifts me up from the gates of death, that I may show forth all Your praise in the gates of the daughter of Zion. The Scripture further gives the name of gates of death to those sins which lead to destruction, as it terms, on the contrary, good actions the gates of Zion. So also the gates of righteousness, which is an equivalent expression to the gates of virtue, and these are ready to be opened to him who follows after virtuous pursuits. The subject of the tree of life will be more appropriately explained when we interpret the statements in the book of Genesis regarding the paradise planted by God. Celsus, moreover, has often mocked at the subject of a resurrection, - a doctrine which he did not comprehend; and on the present occasion, not satisfied with what he has formerly said, he adds, And there is said to be a resurrection of the flesh by means of the tree; not understanding, I think, the symbolic expression, that through the tree came death, and through the tree comes life, because death was in Adam, and life in Christ. He next scoffs at the tree, assailing it on two grounds, and saying, For this reason is the tree introduced, either because our teacher was nailed to a cross, or because he was a carpenter by trade; not observing that the tree of life is mentioned in the Mosaic writings, and being blind also to this, that in none of the Gospels current in the Churches is Jesus Himself ever described as being a carpenter. 6.37. Celsus, moreover, thinks that we have invented this tree of life to give an allegorical meaning to the cross; and in consequence of his error upon this point, he adds: If he had happened to be cast down a precipice, or shoved into a pit, or suffocated by hanging, there would have been invented a precipice of life far beyond the heavens, or a pit of resurrection, or a cord of immortality. And again: If the 'tree of life' were an invention, because he - Jesus - (is reported) to have been a carpenter, it would follow that if he had been a leather-cutter, something would have been said about holy leather; or had he been a stone-cutter, about a blessed stone; or if a worker in iron, about an iron of love. Now, who does not see at once the paltry nature of his charge, in thus calumniating men whom he professed to convert on the ground of their being deceived? And after these remarks, he goes on to speak in a way quite in harmony with the tone of those who have invented the fictions of lion-like, and ass-headed, and serpent-like ruling angels, and other similar absurdities, but which does not affect those who belong to the Church. of a truth, even a drunken old woman would be ashamed to chaunt or whisper to an infant, in order to lull him to sleep, any such fables as those have done who invented the beings with asses' heads, and the harangues, so to speak, which are delivered at each of the gates. But Celsus is not acquainted with the doctrines of the members of the Church, which very few have been able to comprehend, even of those who have devoted all their lives, in conformity with the command of Jesus, to the searching of the Scriptures, and have laboured to investigate the meaning of the sacred books, to a greater degree than Greek philosophers in their efforts to attain a so-called wisdom. 6.38. Our noble (friend), moreover, not satisfied with the objections which he has drawn from the diagram, desires, in order to strengthen his accusations against us, who have nothing in common with it, to introduce certain other charges, which he adduces from the same (heretics), but yet as if they were from a different source. His words are: And that is not the least of their marvels, for there are between the upper circles - those that are above the heavens - certain inscriptions of which they give the interpretation, and among others two words especially, 'a greater and a less,' which they refer to Father and Son. Now, in the diagram referred to, we found the greater and the lesser circle, upon the diameter of which was inscribed Father and Son; and between the greater circle (in which the lesser was contained) and another composed of two circles - the outer one of which was yellow, and the inner blue - a barrier inscribed in the shape of a hatchet. And above it, a short circle, close to the greater of the two former, having the inscription Love; and lower down, one touching the same circle, with the word Life. And on the second circle, which was intertwined with and included two other circles, another figure, like a rhomboid, (entitled) The foresight of wisdom. And within their point of common section was The nature of wisdom. And above their point of common section was a circle, on which was inscribed Knowledge; and lower down another, on which was the inscription, Understanding. We have introduced these matters into our reply to Celsus, to show to our readers that we know better than he, and not by mere report, those things, even although we also disapprove of them. Moreover, if those who pride themselves upon such matters profess also a kind of magic and sorcery - which, in their opinion, is the summit of wisdom - we, on the other hand, make no affirmation about it, seeing we never have discovered anything of the kind. Let Celsus, however, who has been already often convicted of false witness and irrational accusations, see whether he is not guilty of falsehood in these also, or whether he has not extracted and introduced into his treatise, statements taken from the writings of those who are foreigners and strangers to our Christian faith.
36. Epiphanius, Panarion, 39-40, 26 (4th cent. CE - 5th cent. CE)

37. Pseudo-Tertullian, Adversus Omnes Haereses, 2.7-2.9



Subjects of this text:

subject book bibliographic info
abraham, astrologer, astronomy expert Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
abraham, babylonian science Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
abraham, call in ur Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 125, 126
abraham, cultural benefactor Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 125, 126
abraham, discovers astrology and chaldean science Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 125, 126
abraham Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 35
abraham\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 12, 13, 15, 17, 20, 21, 25, 26, 27, 29
abraham (patriarch) Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 241
abraham (the hebrew) Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 23
accad Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 125
adam Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 257; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
adam and eve, disobedience of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
alexander polyhistor, freudenthal, j. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
alexander polyhistor, ps.-eupolemus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
alexander polyhistor Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
alexandria Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
alien, the Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 286
analogy Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 257
androgyny Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
angelic descent, and origins of evil Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
angelic sin, as epistemological transgression Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
angels, heavenly mansion of Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 300
animal imagery Corley, Ben Sira's Teaching on Friendship (2002) 128, 129, 153
antitheses (marcion) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 595
apelles Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 595
aphrodite Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 260, 263, 270
apostle, paul Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
aramaic, reasons for translations of hebrew bible into Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
aramaic targums, text-critical value of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
archons, in cosmogonical explanation Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 300
astrological determinism, cosmogonical structure and Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 300
autogenes Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
babel, tower of babel Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 14, 15, 18, 20, 21, 23, 25, 26, 27, 28
babel Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 138, 139, 140; Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 47; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 125; Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 202
barbelo Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
barbeloite, modern definitions Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
bh (biblia hebraica) series Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 379
bible, hebrew bible/old testament Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
biblia hebraica (bh) series Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 379
book of the watchers, and etiology of evil Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
book of the watchers, polysemy of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
border\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 27
border crossing\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 21
breath Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 202
canon, as authoritative scripture Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
capability (human) Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 38
caution Corley, Ben Sira's Teaching on Friendship (2002) 214
charles r.h. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 114
christ, see also jesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62, 196
chronology, essene Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 114, 122, 123
chronology, patriarchal Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 106, 107, 108, 109, 110, 112, 113, 114, 122, 123
circumcision, arab Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 35
civilization, as decline Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
claudius Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
colonial(ism) Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 202
confusion of tongues/languages Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 19, 23
corpse impurity, intentionality and Neusner, The Theology of Halakha (2001) 292
corpse impurity, of food Neusner, The Theology of Halakha (2001) 292
creation Corley, Ben Sira's Teaching on Friendship (2002) 128, 129, 214
creation topoi Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 38
creator archons, archons Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
creator archons, yhwh ( Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
cultural benefactor topos, abraham Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 125, 126
cultural benefactor topos, ps.-eupolemus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 125, 126
cultural benefactor topos Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 125, 126
daveithe Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
decalogue Corley, Ben Sira's Teaching on Friendship (2002) 214
deception Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
demetrius, chronology of Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 106, 107, 108, 109, 110, 112, 113, 114
demons, and idolatry Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
diaspora\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 25
discoverer/inventor (heuretēs) topos Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
dispersed persons\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13, 18, 20, 26, 28
dispersion\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 14, 15, 18, 19, 23, 25, 26, 27, 28
divine being, angel Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
dualism Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 285
dust Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 38
earth, from (out of) the Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 38
earth Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 38
economics, property, assets, goods Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
economics, wealth Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
eden Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 23
eleleth Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
elizabeth (wife of zechariah) Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 241
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62, 196
enoch, discoverer, inventor of astrology Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
enoch, enochic literature Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 339
enoch, otherworldly journeys of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
enthusiasts/enthusiasm Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 202
epictetus Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
erech Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 125
eschatology Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 285
ethics, morality Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
etiology\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 15, 22, 25
eupolemus, concerning the jews of assyria Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
eupolemus, cultural benefactor topos Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 125, 126
eupolemus, temple idealization Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
eupolemus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 126
eusebius Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
eve Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
evil, supernatural etiology of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
evil Corley, Ben Sira's Teaching on Friendship (2002) 128, 214
exercises, student Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 153
exile\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 17, 23, 25, 26
experience, religious experience Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 12
experience, travel experience Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 12, 28
faithfulness Corley, Ben Sira's Teaching on Friendship (2002) 214
fallen angels, as stars Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
false claim Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
fitzmyer, joseph a. Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 241
food, cleanness of Neusner, The Theology of Halakha (2001) 292
foreign languages Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 202
freedom Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
gaius caligula Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
galen Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
garden of eden Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
genealogies, selective Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 106, 107, 108
genesis, and book of the watchers Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
genesis\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 12, 13, 14, 15, 17, 18, 19, 20, 21, 22, 23, 25, 26, 27, 28, 29
genre, contemporary genre theory Crabb, Luke/Acts and the End of History (2020) 21
genre, importance of genre Crabb, Luke/Acts and the End of History (2020) 21
genre Crabb, Luke/Acts and the End of History (2020) 21
gentiles, in christian discourse Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 286
gentiles Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 285, 286
gnostics, gnosticism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
gnostics and gnosticism, hermeneutics of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 595
gnostics and gnosticism, polemical or protest exegesis, theory of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 595
gnostics and gnosticism Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 595
god Corley, Ben Sira's Teaching on Friendship (2002) 129, 214
good Corley, Ben Sira's Teaching on Friendship (2002) 128, 214
greed Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
greek Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
greek language, other greek translations of hebrew bible and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
greek language, reasons for translation into greek Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
ham Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
harmozel Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
hays, richard bevan Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 241
heaven\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 26, 27
hebrew bible/old testament, as authoritative scripture Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
hebrew bible/old testament, manuscript evidence for Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
hebrew bible/old testament Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
heinemann j. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 112
hellenism/hellenization Corley, Ben Sira's Teaching on Friendship (2002) 153, 214
hellenistic jewish writings, letter of aristeas Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
herod\u2002, primeval history Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13, 14, 15, 19, 20, 21, 25, 28
historicity Crabb, Luke/Acts and the End of History (2020) 21
historiography Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
holy week see lent Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 47
honor Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
human, existence Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 38
humility Corley, Ben Sira's Teaching on Friendship (2002) 153
iapetus Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 140
identity, construction of identity Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 18, 19, 20, 21, 22, 23
identity, identify formation Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 23, 25, 26, 28, 29
idolatry, as linked to fallen angels and demons Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
image of god Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 38
intentionality, and impurity Neusner, The Theology of Halakha (2001) 292
interreligiöse ehe Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 169
israel/israelite Corley, Ben Sira's Teaching on Friendship (2002) 153, 214
israel Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 286; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
itinerary\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 12, 13, 14, 17, 23, 28
jacob, altar Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 67
japheth Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
jerome Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
jerusalem, of seth Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62, 196
jerusalem Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
jesus (of nazareth) Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 241
jewish-christian dispute/polemic Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 19
jews Corley, Ben Sira's Teaching on Friendship (2002) 153
john chrysostom, homilies on the changing of names Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 47
john chrysostom, homilies on the statues Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 47
john chrysostom, sermons on genesis Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 47
john chrysostom, six homilies on isaiah (i saw the lord) Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 47
john chrysostom, the obscurity of the prophets Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 47
journey, earthly journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13, 14, 17, 23, 25, 26, 28, 29
jubilees, book of Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 23
jubilees, chronology of Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 122, 123
jubilees Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 138
judaism, hellenistic judaism Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
judaism Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
julius gaius alexander Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
kelim Neusner, The Theology of Halakha (2001) 292
kenan, second Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 113
key word Corley, Ben Sira's Teaching on Friendship (2002) 128
king, emperor, caligula Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
kings of israel and judah, david Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 241
klein r.w. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 113
knowledge, revealed Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
knowledge, tree of Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
knowledge Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 257; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62, 196
knowledge\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 25
kronos Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 140
laban Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 169
larsson g. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 113
law of moses Corley, Ben Sira's Teaching on Friendship (2002) 153
letter of aristeas Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
levi Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 169
levit Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 169
life Corley, Ben Sira's Teaching on Friendship (2002) 129
light, four lights of autogenes Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
like seeking like Corley, Ben Sira's Teaching on Friendship (2002) 153, 214
link word Corley, Ben Sira's Teaching on Friendship (2002) 128
literary production Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
lxx/septuagint/septuaginta Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 169
maccabees (hasmoneans) Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 114
malachi Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 169
marcion and marcionites, antitheses (marcion) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 595
marcion and marcionites, hermeneutics of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 595
medicine Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
mesopotamia\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 17, 18, 25, 26
metaphor\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13
methuselah Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 108, 109, 110
migration\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 12, 13, 14
milik j.t. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 122
modern editions of hebrew bible, bh (biblia hebraica) series Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 379
modern editions of hebrew bible, evaluation of critical editions Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 379
modern editions of hebrew bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 379
moses Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62, 196
mother barbelo Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
mysticism, jewish Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 270
myth(ological), mythology Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 260, 270
name Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
narrative, travel narrative Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 12
nature, natural phenomena, fire Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
nature, natural phenomena, moon Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
nature, natural phenomena, stars Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
nature, natural phenomena Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
nature\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 18, 26
nega impurity, and sanctification Neusner, The Theology of Halakha (2001) 292
nega impurity, susceptibility to Neusner, The Theology of Halakha (2001) 292
nega impurity, utensils Neusner, The Theology of Halakha (2001) 292
neighbors Corley, Ben Sira's Teaching on Friendship (2002) 214
nimrod Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 125
noah Corley, Ben Sira's Teaching on Friendship (2002) 129; Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 138, 140
noahide laws Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 339
nomad\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 18, 19, 23, 25, 28
nomadic life\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 23
non-literal interpretation, typology Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 47
ophites, the diagram Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
oroiael Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
other, the, and the gentiles Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 285, 286
other, the, otherness, vocabulary of Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 285
other, the Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 285, 286
oxford hebrew bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 379
paradise Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62, 196
parallelism Corley, Ben Sira's Teaching on Friendship (2002) 128
patriarch\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13, 23
paulinist Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 202
pentecost Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 202
pharisees Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
philo of alexandria Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
philo of byblos Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
philodemus Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
philosophy, epicurean Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
philosophy Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
phoenicians, abrahams call in ur Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
phoenicians, abrahams migration from babylon Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, abrahams piety Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
phoenicians, alexander polyhistor Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, as anonymous Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, concerning the jews of assyria Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, cultural benefactor topos Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 125, 126
phoenicians, discoverer, inventor (heuretēs) topos Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
phoenicians, doran, r. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, enoch as discoverer/inventor of astrology Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
phoenicians, eusebius Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, freudenthal, j. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, general profile Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 125, 126
phoenicians, giants as flood survivors Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 125
phoenicians, greek bible as source Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 125
phoenicians, nimrod traditions Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 125
phoenicians, samaritan authorship Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, sterling, g.e. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 125
phoenicians, temple argarizin Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, tower of babel Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 125
phoenicians Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
physical Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 38
platonic, platonism, middle Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
platonic, platonism, neo Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
plotinus Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
pollution Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 285
poor Corley, Ben Sira's Teaching on Friendship (2002) 128, 153
pride Corley, Ben Sira's Teaching on Friendship (2002) 128, 153
priestly tradition Corley, Ben Sira's Teaching on Friendship (2002) 128, 129, 153, 214
priestly writer Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 35
primeval history Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 140
prophets Corley, Ben Sira's Teaching on Friendship (2002) 153
ps.-eupolemus, abraham as cultural benefactor Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 125, 126
ps.-eupolemus, abraham as military hero Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
ps.-eupolemus, abraham as sophos and moral paradigm Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 125
ps.-eupolemus, abraham in phoenicia Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 125, 126
ps.-eupolemus, abraham in three stages babylon, phoenicia, egypt Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 125
ps.-eupolemus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 125, 126
pseudepigrapha Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 339
puech e. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 114
purity and impurity Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 339
qumran, dead sea sect Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
qumran texts, as manuscript evidence for history of biblical text Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
rabbinic literature Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 286
rachel (matriarch) Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 241