Tiresias: The Ancient Mediterranean Religions Source Database

6284

Hebrew Bible, Genesis, 2.1-2.3
וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים׃ And the heaven and the earth were finished, and all the host of them.
וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָם׃ And the heaven and the earth were finished, and all the host of them.
וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃ And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made.
וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃ And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made.
וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃ And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made.

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1. Hebrew Bible, Deuteronomy, 4.19, 15.1-15.3, 17.3, 30.19, 32.43 (9th cent. BCE - 3rd cent. BCE) 4.19. וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃ 15.1. מִקֵּץ שֶׁבַע־שָׁנִים תַּעֲשֶׂה שְׁמִטָּה׃ 15.1. נָתוֹן תִּתֵּן לוֹ וְלֹא־יֵרַע לְבָבְךָ בְּתִתְּךָ לוֹ כִּי בִּגְלַל הַדָּבָר הַזֶּה יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכָל־מַעֲשֶׂךָ וּבְכֹל מִשְׁלַח יָדֶךָ׃ 15.2. לִפְנֵי יְהוָה אֱלֹהֶיךָ תֹאכֲלֶנּוּ שָׁנָה בְשָׁנָה בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אַתָּה וּבֵיתֶךָ׃ 15.2. וְזֶה דְּבַר הַשְּׁמִטָּה שָׁמוֹט כָּל־בַּעַל מַשֵּׁה יָדוֹ אֲשֶׁר יַשֶּׁה בְּרֵעֵהוּ לֹא־יִגֹּשׂ אֶת־רֵעֵהוּ וְאֶת־אָחִיו כִּי־קָרָא שְׁמִטָּה לַיהוָה׃ 15.3. אֶת־הַנָּכְרִי תִּגֹּשׂ וַאֲשֶׁר יִהְיֶה לְךָ אֶת־אָחִיךָ תַּשְׁמֵט יָדֶךָ׃ 17.3. וַיֵּלֶךְ וַיַּעֲבֹד אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחוּ לָהֶם וְלַשֶּׁמֶשׁ אוֹ לַיָּרֵחַ אוֹ לְכָל־צְבָא הַשָּׁמַיִם אֲשֶׁר לֹא־צִוִּיתִי׃ 30.19. הַעִידֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ׃ 32.43. הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃ 4.19. and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven." 15.1. At the end of every seven years thou shalt make a release." 15.2. And this is the manner of the release: every creditor shall release that which he hath lent unto his neighbour; he shall not exact it of his neighbour and his brother; because the LORD’S release hath been proclaimed." 15.3. of a foreigner thou mayest exact it; but whatsoever of thine is with thy brother thy hand shall release." 17.3. and hath gone and served other gods, and worshipped them, or the sun, or the moon, or any of the host of heaven, which I have commanded not;" 30.19. I call heaven and earth to witness against you this day, that I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live, thou and thy seed;" 32.43. Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people."
2. Hebrew Bible, Exodus, 3.6, 12.42, 20.6, 20.8-20.11, 31.12-31.17, 34.7, 40.17, 40.24, 40.29-40.31, 40.33 (9th cent. BCE - 3rd cent. BCE) 3.6. וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים׃ 12.42. לֵיל שִׁמֻּרִים הוּא לַיהוָה לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם הוּא־הַלַּיְלָה הַזֶּה לַיהוָה שִׁמֻּרִים לְכָל־בְּנֵי יִשְׂרָאֵל לְדֹרֹתָם׃ 20.6. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃ 20.8. זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ 20.9. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ 20.11. כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃ 31.12. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 31.13. וְאַתָּה דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אַךְ אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ כִּי אוֹת הִוא בֵּינִי וּבֵינֵיכֶם לְדֹרֹתֵיכֶם לָדַעַת כִּי אֲנִי יְהוָה מְקַדִּשְׁכֶם׃ 31.14. וּשְׁמַרְתֶּם אֶת־הַשַּׁבָּת כִּי קֹדֶשׁ הִוא לָכֶם מְחַלְלֶיהָ מוֹת יוּמָת כִּי כָּל־הָעֹשֶׂה בָהּ מְלָאכָה וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמֶּיהָ׃ 31.15. שֵׁשֶׁת יָמִים יֵעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן קֹדֶשׁ לַיהוָה כָּל־הָעֹשֶׂה מְלָאכָה בְּיוֹם הַשַּׁבָּת מוֹת יוּמָת׃ 31.16. וְשָׁמְרוּ בְנֵי־יִשְׂרָאֵל אֶת־הַשַּׁבָּת לַעֲשׂוֹת אֶת־הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם׃ 31.17. בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל אוֹת הִוא לְעֹלָם כִּי־שֵׁשֶׁת יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ וּבַיּוֹם הַשְּׁבִיעִי שָׁבַת וַיִּנָּפַשׁ׃ 34.7. נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃ 40.17. וַיְהִי בַּחֹדֶשׁ הָרִאשׁוֹן בַּשָּׁנָה הַשֵּׁנִית בְּאֶחָד לַחֹדֶשׁ הוּקַם הַמִּשְׁכָּן׃ 40.24. וַיָּשֶׂם אֶת־הַמְּנֹרָה בְּאֹהֶל מוֹעֵד נֹכַח הַשֻּׁלְחָן עַל יֶרֶךְ הַמִּשְׁכָּן נֶגְבָּה׃ 40.29. וְאֵת מִזְבַּח הָעֹלָה שָׂם פֶּתַח מִשְׁכַּן אֹהֶל־מוֹעֵד וַיַּעַל עָלָיו אֶת־הָעֹלָה וְאֶת־הַמִּנְחָה כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 40.31. וְרָחֲצוּ מִמֶּנּוּ מֹשֶׁה וְאַהֲרֹן וּבָנָיו אֶת־יְדֵיהֶם וְאֶת־רַגְלֵיהֶם׃ 40.33. וַיָּקֶם אֶת־הֶחָצֵר סָבִיב לַמִּשְׁכָּן וְלַמִּזְבֵּחַ וַיִּתֵּן אֶת־מָסַךְ שַׁעַר הֶחָצֵר וַיְכַל מֹשֶׁה אֶת־הַמְּלָאכָה׃ 3.6. Moreover He said: ‘I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face; for he was afraid to look upon God." 12.42. It was a night of watching unto the LORD for bringing them out from the land of Egypt; this same night is a night of watching unto the LORD for all the children of Israel throughout their generations." 20.6. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 20.8. Remember the sabbath day, to keep it holy." 20.9. Six days shalt thou labour, and do all thy work;" 20.10. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;" 20.11. for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it." 31.12. And the LORD spoke unto Moses, saying:" 31.13. ’Speak thou also unto the children of Israel, saying: Verily ye shall keep My sabbaths, for it is a sign between Me and you throughout your generations, that ye may know that I am the LORD who sanctify you." 31.14. Ye shall keep the sabbath therefore, for it is holy unto you; every one that profaneth it shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people." 31.15. Six days shall work be done; but on the seventh day is a sabbath of solemn rest, holy to the LORD; whosoever doeth any work in the sabbath day, he shall surely be put to death." 31.16. Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covet." 31.17. It is a sign between Me and the children of Israel for ever; for in six days the LORD made heaven and earth, and on the seventh day He ceased from work and rested.’" 34.7. keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’" 40.17. And it came to pass in the first month in the second year, on the first day of the month, that the tabernacle was reared up." 40.24. And he put the candlestick in the tent of meeting, over against the table, on the side of the tabernacle southward." 40.29. And the altar of burnt-offering he set at the door of the tabernacle of the tent of meeting, and offered upon it the burnt-offering and the meal-offering; as the LORD commanded Moses." 40.30. And he set the laver between the tent of meeting and the altar, and put water therein, wherewith to wash;" 40.31. that Moses and Aaron and his sons might wash their hands and their feet thereat;" 40.33. And he reared up the court round about the tabernacle and the altar, and set up the screen of the gate of the court. So Moses finished the work."
3. Hebrew Bible, Genesis, 1, 1.1, 1.1-2.3, 1.1-2.4, 1.2, 1.3, 1.4, 1.5, 1.24, 1.25, 1.26, 1.27, 1.28, 1.31, 2, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 4.1, 4.5, 7.1, 7.2, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27 (9th cent. BCE - 3rd cent. BCE)
4. Hebrew Bible, Job, 38.1-38.16, 38.25, 38.27-38.28, 38.31-38.33, 38.35-38.37, 38.41 (9th cent. BCE - 3rd cent. BCE) 38.1. וַיַּעַן־יְהוָה אֶת־אִיּוֹב מנ הסערה [מִן ] [הַסְּעָרָה] וַיֹּאמַר׃ 38.1. וָאֶשְׁבֹּר עָלָיו חֻקִּי וָאָשִׂים בְּרִיחַ וּדְלָתָיִם׃ 38.2. כִּי תִקָּחֶנּוּ אֶל־גְּבוּלוֹ וְכִי־תָבִין נְתִיבוֹת בֵּיתוֹ׃ 38.2. מִי זֶה מַחְשִׁיךְ עֵצָה בְמִלִּין בְּלִי־דָעַת׃ 38.3. אֱזָר־נָא כְגֶבֶר חֲלָצֶיךָ וְאֶשְׁאָלְךָ וְהוֹדִיעֵנִי׃ 38.3. כָּאֶבֶן מַיִם יִתְחַבָּאוּ וּפְנֵי תְהוֹם יִתְלַכָּדוּ׃ 38.4. אֵיפֹה הָיִיתָ בְּיָסְדִי־אָרֶץ הַגֵּד אִם־יָדַעְתָּ בִינָה׃ 38.4. כִּי־יָשֹׁחוּ בַמְּעוֹנוֹת יֵשְׁבוּ בַסֻּכָּה לְמוֹ־אָרֶב׃ 38.5. מִי־שָׂם מְמַדֶּיהָ כִּי תֵדָע אוֹ מִי־נָטָה עָלֶיהָ קָּו׃ 38.6. עַל־מָה אֲדָנֶיהָ הָטְבָּעוּ אוֹ מִי־יָרָה אֶבֶן פִּנָּתָהּ׃ 38.7. בְּרָן־יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל־בְּנֵי אֱלֹהִים׃ 38.8. וַיָּסֶךְ בִּדְלָתַיִם יָם בְּגִיחוֹ מֵרֶחֶם יֵצֵא׃ 38.9. בְּשׂוּמִי עָנָן לְבֻשׁוֹ וַעֲרָפֶל חֲתֻלָּתוֹ׃ 38.11. וָאֹמַר עַד־פֹּה תָבוֹא וְלֹא תֹסִיף וּפֹא־יָשִׁית בִּגְאוֹן גַּלֶּיךָ׃ 38.12. הְמִיָּמֶיךָ צִוִּיתָ בֹּקֶר ידעתה שחר [יִדַּעְתָּה] [הַשַּׁחַר] מְקֹמוֹ׃ 38.13. לֶאֱחֹז בְּכַנְפוֹת הָאָרֶץ וְיִנָּעֲרוּ רְשָׁעִים מִמֶּנָּה׃ 38.14. תִּתְהַפֵּךְ כְּחֹמֶר חוֹתָם וְיִתְיַצְּבוּ כְּמוֹ לְבוּשׁ׃ 38.15. וְיִמָּנַע מֵרְשָׁעִים אוֹרָם וּזְרוֹעַ רָמָה תִּשָּׁבֵר׃ 38.16. הֲבָאתָ עַד־נִבְכֵי־יָם וּבְחֵקֶר תְּהוֹם הִתְהַלָּכְתָּ׃ 38.25. מִי־פִלַּג לַשֶּׁטֶף תְּעָלָה וְדֶרֶךְ לַחֲזִיז קֹלוֹת׃ 38.27. לְהַשְׂבִּיעַ שֹׁאָה וּמְשֹׁאָה וּלְהַצְמִיחַ מֹצָא דֶשֶׁא׃ 38.28. הֲיֵשׁ־לַמָּטָר אָב אוֹ מִי־הוֹלִיד אֶגְלֵי־טָל׃ 38.31. הַתְקַשֵּׁר מַעֲדַנּוֹת כִּימָה אוֹ־מֹשְׁכוֹת כְּסִיל תְּפַתֵּחַ׃ 38.32. הֲתֹצִיא מַזָּרוֹת בְּעִתּוֹ וְעַיִשׁ עַל־בָּנֶיהָ תַנְחֵם׃ 38.33. הֲיָדַעְתָּ חֻקּוֹת שָׁמָיִם אִם־תָּשִׂים מִשְׁטָרוֹ בָאָרֶץ׃ 38.35. הַתְשַׁלַּח בְּרָקִים וְיֵלֵכוּ וְיֹאמְרוּ לְךָ הִנֵּנוּ׃ 38.36. מִי־שָׁת בַּטֻּחוֹת חָכְמָה אוֹ מִי־נָתַן לַשֶּׂכְוִי בִינָה׃ 38.37. מִי־יְסַפֵּר שְׁחָקִים בְּחָכְמָה וְנִבְלֵי שָׁמַיִם מִי יַשְׁכִּיב׃ 38.41. מִי יָכִין לָעֹרֵב צֵידוֹ כִּי־ילדו [יְלָדָיו] אֶל־אֵל יְשַׁוֵּעוּ יִתְעוּ לִבְלִי־אֹכֶל׃ 38.1. Then the LORD answered Job out of the whirlwind, and said:" 38.2. Who is this that darkeneth counsel By words without knowledge?" 38.3. Gird up now thy loins like a man; For I will demand of thee, and declare thou unto Me." 38.4. Where wast thou when I laid the foundations of the earth? Declare, if thou hast the understanding." 38.5. Who determined the measures thereof, if thou knowest? Or who stretched the line upon it?" 38.6. Whereupon were the foundations thereof fastened? Or who laid the corner-stone thereof," 38.7. When the morning stars sang together, And all the sons of God shouted for joy?" 38.8. Or who shut up the sea with doors, When it broke forth, and issued out of the womb;" 38.9. When I made the cloud the garment thereof, And thick darkness a swaddlingband for it," 38.10. And prescribed for it My decree, And set bars and doors," 38.11. And said: ‘Thus far shalt thou come, but no further; And here shall thy proud waves be stayed’?" 38.12. Hast thou commanded the morning since thy days began, And caused the dayspring to know its place;" 38.13. That it might take hold of the ends of the earth, And the wicked be shaken out of it?" 38.14. It is changed as clay under the seal; And they stand as a garment." 38.15. But from the wicked their light is withholden, And the high arm is broken." 38.16. Hast thou entered into the springs of the sea? Or hast thou walked in the recesses of the deep? ." 38.25. Who hath cleft a channel for the waterflood, Or a way for the lightning of the thunder;" 38.27. To satisfy the desolate and waste ground, And to cause the bud of the tender herb to spring forth?" 38.28. Hath the rain a father? Or who hath begotten the drops of dew?" 38.31. Canst thou bind the chains of the Pleiades, Or loose the bands of Orion?" 38.32. Canst thou lead forth the Mazzaroth in their season? Or canst thou guide the Bear with her sons?" 38.33. Knowest thou the ordices of the heavens? Canst thou establish the dominion thereof in the earth?" 38.35. Canst thou send forth lightnings, that they may go, And say unto thee: ‘Here we are’?" 38.36. Who hath put wisdom in the inward parts? Or who hath given understanding to the mind?" 38.37. Who can number the clouds by wisdom? Or who can pour out the bottles of heaven," 38.41. Who provideth for the raven his prey, When his young ones cry unto God, and wander for lack of food?"
5. Hebrew Bible, Leviticus, 25.1, 25.3-25.8 (9th cent. BCE - 3rd cent. BCE) 25.1. וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה וּקְרָאתֶם דְּרוֹר בָּאָרֶץ לְכָל־יֹשְׁבֶיהָ יוֹבֵל הִוא תִּהְיֶה לָכֶם וְשַׁבְתֶּם אִישׁ אֶל־אֲחֻזָּתוֹ וְאִישׁ אֶל־מִשְׁפַּחְתּוֹ תָּשֻׁבוּ׃ 25.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְּהַר סִינַי לֵאמֹר׃ 25.3. שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ וְשֵׁשׁ שָׁנִים תִּזְמֹר כַּרְמֶךָ וְאָסַפְתָּ אֶת־תְּבוּאָתָהּ׃ 25.3. וְאִם לֹא־יִגָּאֵל עַד־מְלֹאת לוֹ שָׁנָה תְמִימָה וְקָם הַבַּיִת אֲשֶׁר־בָּעִיר אֲשֶׁר־לא [לוֹ] חֹמָה לַצְּמִיתֻת לַקֹּנֶה אֹתוֹ לְדֹרֹתָיו לֹא יֵצֵא בַּיֹּבֵל׃ 25.4. כְּשָׂכִיר כְּתוֹשָׁב יִהְיֶה עִמָּךְ עַד־שְׁנַת הַיֹּבֵל יַעֲבֹד עִמָּךְ׃ 25.4. וּבַשָּׁנָה הַשְּׁבִיעִת שַׁבַּת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ שַׁבָּת לַיהוָה שָׂדְךָ לֹא תִזְרָע וְכַרְמְךָ לֹא תִזְמֹר׃ 25.5. אֵת סְפִיחַ קְצִירְךָ לֹא תִקְצוֹר וְאֶת־עִנְּבֵי נְזִירֶךָ לֹא תִבְצֹר שְׁנַת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ׃ 25.5. וְחִשַּׁב עִם־קֹנֵהוּ מִשְּׁנַת הִמָּכְרוֹ לוֹ עַד שְׁנַת הַיֹּבֵל וְהָיָה כֶּסֶף מִמְכָּרוֹ בְּמִסְפַּר שָׁנִים כִּימֵי שָׂכִיר יִהְיֶה עִמּוֹ׃ 25.6. וְהָיְתָה שַׁבַּת הָאָרֶץ לָכֶם לְאָכְלָה לְךָ וּלְעַבְדְּךָ וְלַאֲמָתֶךָ וְלִשְׂכִירְךָ וּלְתוֹשָׁבְךָ הַגָּרִים עִמָּךְ׃ 25.7. וְלִבְהֶמְתְּךָ וְלַחַיָּה אֲשֶׁר בְּאַרְצֶךָ תִּהְיֶה כָל־תְּבוּאָתָהּ לֶאֱכֹל׃ 25.8. וְסָפַרְתָּ לְךָ שֶׁבַע שַׁבְּתֹת שָׁנִים שֶׁבַע שָׁנִים שֶׁבַע פְּעָמִים וְהָיוּ לְךָ יְמֵי שֶׁבַע שַׁבְּתֹת הַשָּׁנִים תֵּשַׁע וְאַרְבָּעִים שָׁנָה׃ 25.1. And the LORD spoke unto Moses in mount Sinai, saying:" 25.3. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the produce thereof." 25.4. But in the seventh year shall be a sabbath of solemn rest for the land, a sabbath unto the LORD; thou shalt neither sow thy field, nor prune thy vineyard." 25.5. That which groweth of itself of thy harvest thou shalt not reap, and the grapes of thy undressed vine thou shalt not gather; it shall be a year of solemn rest for the land." 25.6. And the sabbath-produce of the land shall be for food for you: for thee, and for thy servant and for thy maid, and for thy hired servant and for the settler by thy side that sojourn with thee;" 25.7. and for thy cattle, and for the beasts that are in thy land, shall all the increase thereof be for food." 25.8. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and there shall be unto thee the days of seven sabbaths of years, even forty and nine years."
6. Hebrew Bible, Numbers, 7.1 (9th cent. BCE - 3rd cent. BCE) 7.1. וַיַּקְרִיבוּ הַנְּשִׂאִים אֵת חֲנֻכַּת הַמִּזְבֵּחַ בְּיוֹם הִמָּשַׁח אֹתוֹ וַיַּקְרִיבוּ הַנְּשִׂיאִם אֶת־קָרְבָּנָם לִפְנֵי הַמִּזְבֵּחַ׃ 7.1. וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת־הַמִּשְׁכָּן וַיִּמְשַׁח אֹתוֹ וַיְקַדֵּשׁ אֹתוֹ וְאֶת־כָּל־כֵּלָיו וְאֶת־הַמִּזְבֵּחַ וְאֶת־כָּל־כֵּלָיו וַיִּמְשָׁחֵם וַיְקַדֵּשׁ אֹתָם׃ 7.1. And it came to pass on the day that Moses had made an end of setting up the tabernacle, and had anointed it and sanctified it, and all the furniture thereof, and the altar and all the vessels thereof, and had anointed them and sanctified them;"
7. Hebrew Bible, Psalms, 8.2, 33.6, 51.13, 103.19-103.21, 104.4, 107.5, 148.1-148.5, 148.12, 148.14 (9th cent. BCE - 3rd cent. BCE) 8.2. יְהוָה אֲדֹנֵינוּ מָה־אַדִּיר שִׁמְךָ בְּכָל־הָאָרֶץ אֲשֶׁר תְּנָה הוֹדְךָ עַל־הַשָּׁמָיִם׃ 33.6. בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל־צְבָאָם׃ 51.13. אַל־תַּשְׁלִיכֵנִי מִלְּפָנֶיךָ וְרוּחַ קָדְשְׁךָ אַל־תִּקַּח מִמֶּנִּי׃ 103.19. יְהוָה בַּשָּׁמַיִם הֵכִין כִּסְאוֹ וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה׃ 103.21. בָּרֲכוּ יְהוָה כָּל־צְבָאָיו מְשָׁרְתָיו עֹשֵׂי רְצוֹנוֹ׃ 104.4. עֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לֹהֵט׃ 107.5. רְעֵבִים גַּם־צְמֵאִים נַפְשָׁם בָּהֶם תִּתְעַטָּף׃ 148.1. הַחַיָּה וְכָל־בְּהֵמָה רֶמֶשׂ וְצִפּוֹר כָּנָף׃ 148.1. הַלְלוּ יָהּ הַלְלוּ אֶת־יְהוָה מִן־הַשָּׁמַיִם הַלְלוּהוּ בַּמְּרוֹמִים׃ 148.2. הַלְלוּהוּ כָל־מַלְאָכָיו הַלְלוּהוּ כָּל־צבאו [צְבָאָיו׃] 148.3. הַלְלוּהוּ שֶׁמֶשׁ וְיָרֵחַ הַלְלוּהוּ כָּל־כּוֹכְבֵי אוֹר׃ 148.4. הַלְלוּהוּ שְׁמֵי הַשָּׁמָיִם וְהַמַּיִם אֲשֶׁר מֵעַל הַשָּׁמָיִם׃ 148.5. יְהַלְלוּ אֶת־שֵׁם יְהוָה כִּי הוּא צִוָּה וְנִבְרָאוּ׃ 148.12. בַּחוּרִים וְגַם־בְּתוּלוֹת זְקֵנִים עִם־נְעָרִים׃ 148.14. וַיָּרֶם קֶרֶן לְעַמּוֹ תְּהִלָּה לְכָל־חֲסִידָיו לִבְנֵי יִשְׂרָאֵל עַם־קְרֹבוֹ הַלְלוּ־יָהּ׃ 8.2. O LORD, our Lord, How glorious is Thy name in all the earth! Whose majesty is rehearsed above the heavens." 33.6. By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth." 51.13. Cast me not away from Thy presence; and take not Thy holy spirit from me." 103.19. The LORD hath established His throne in the heavens; And His kingdom ruleth over all." 103.20. Bless the LORD, ye angels of His, Ye mighty in strength, that fulfil His word, Hearkening unto the voice of His word." 103.21. Bless the LORD, all ye His hosts; Ye ministers of His, that do His pleasure." 104.4. Who makest winds Thy messengers, the flaming fire Thy ministers." 107.5. Hungry and thirsty, Their soul fainted in them." 148.1. Hallelujah. Praise ye the LORD from the heavens; Praise Him in the heights." 148.2. Praise ye Him, all His angels; Praise ye Him, all His hosts." 148.3. Praise ye Him, sun and moon; Praise Him, all ye stars of light." 148.4. Praise Him, ye heavens of heavens, And ye waters that are above the heavens." 148.5. Let them praise the name of the LORD; For He commanded, and they were created." 148.12. Both young men and maidens, Old men and children;" 148.14. And He hath lifted up a horn for His people, A praise for all His saints, Even for the children of Israel, a people near unto Him. Hallelujah."
8. Hebrew Bible, Zephaniah, 1.4-1.5 (9th cent. BCE - 3rd cent. BCE) 1.5. וְאֶת־הַמִּשְׁתַּחֲוִים עַל־הַגַּגּוֹת לִצְבָא הַשָּׁמָיִם וְאֶת־הַמִּשְׁתַּחֲוִים הַנִּשְׁבָּעִים לַיהוָה וְהַנִּשְׁבָּעִים בְּמַלְכָּם׃ 1.5. And them that worship the host of heaven upon the housetops; And them that worship, that swear to the LORD And swear by Malcam;"
9. Hebrew Bible, 2 Kings, 17.16, 21.5, 23.4-23.5 (8th cent. BCE - 5th cent. BCE) 17.16. וַיַּעַזְבוּ אֶת־כָּל־מִצְוֺת יְהוָה אֱלֹהֵיהֶם וַיַּעֲשׂוּ לָהֶם מַסֵּכָה שנים [שְׁנֵי] עֲגָלִים וַיַּעֲשׂוּ אֲשֵׁירָה וַיִּשְׁתַּחֲווּ לְכָל־צְבָא הַשָּׁמַיִם וַיַּעַבְדוּ אֶת־הַבָּעַל׃ 21.5. וַיִּבֶן מִזְבְּחוֹת לְכָל־צְבָא הַשָּׁמָיִם בִּשְׁתֵּי חַצְרוֹת בֵּית־יְהוָה׃ 23.4. וַיְצַו הַמֶּלֶךְ אֶת־חִלְקִיָּהוּ הַכֹּהֵן הַגָּדוֹל וְאֶת־כֹּהֲנֵי הַמִּשְׁנֶה וְאֶת־שֹׁמְרֵי הַסַּף לְהוֹצִיא מֵהֵיכַל יְהוָה אֵת כָּל־הַכֵּלִים הָעֲשׂוּיִם לַבַּעַל וְלָאֲשֵׁרָה וּלְכֹל צְבָא הַשָּׁמָיִם וַיִּשְׂרְפֵם מִחוּץ לִירוּשָׁלִַם בְּשַׁדְמוֹת קִדְרוֹן וְנָשָׂא אֶת־עֲפָרָם בֵּית־אֵל׃ 23.5. וְהִשְׁבִּית אֶת־הַכְּמָרִים אֲשֶׁר נָתְנוּ מַלְכֵי יְהוּדָה וַיְקַטֵּר בַּבָּמוֹת בְּעָרֵי יְהוּדָה וּמְסִבֵּי יְרוּשָׁלִָם וְאֶת־הַמְקַטְּרִים לַבַּעַל לַשֶּׁמֶשׁ וְלַיָּרֵחַ וְלַמַּזָּלוֹת וּלְכֹל צְבָא הַשָּׁמָיִם׃ 17.16. and they forsook all the commandments of the LORD their God, and made them molten images, even two calves, and made an Asherah, and worshipped all the host of heaven, and served Baal;" 21.5. And he built altars for all the host of heaven in the two courts of the house of the LORD." 23.4. And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of the LORD all the vessels that were made for Baal, and for the Asherah, and for all the host of heaven; and he burned them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Beth-el." 23.5. And he put down the idolatrous priests, whom the kings of Judah had ordained to offer in the high places in the cities of Judah, and in the places round about Jerusalem; them also that offered unto Baal, to the sun, and to the moon, and to the constellations, and to all the host of heaven."
10. Hebrew Bible, Isaiah, 6.1, 22.20, 22.22-22.23, 24.21, 24.23, 34.4, 40.2-40.3, 40.18-40.20, 40.26, 44.24, 45.12, 45.18, 48.13, 63.10 (8th cent. BCE - 5th cent. BCE) 6.1. בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃ 6.1. הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃ 22.22. וְנָתַתִּי מַפְתֵּחַ בֵּית־דָּוִד עַל־שִׁכְמוֹ וּפָתַח וְאֵין סֹגֵר וְסָגַר וְאֵין פֹּתֵחַ׃ 22.23. וּתְקַעְתִּיו יָתֵד בְּמָקוֹם נֶאֱמָן וְהָיָה לְכִסֵּא כָבוֹד לְבֵית אָבִיו׃ 24.21. וְהָיָה בַּיּוֹם הַהוּא יִפְקֹד יְהוָה עַל־צְבָא הַמָּרוֹם בַּמָּרוֹם וְעַל־מַלְכֵי הָאֲדָמָה עַל־הָאֲדָמָה׃ 24.23. וְחָפְרָה הַלְּבָנָה וּבוֹשָׁה הַחַמָּה כִּי־מָלַךְ יְהוָה צְבָאוֹת בְּהַר צִיּוֹן וּבִירוּשָׁלִַם וְנֶגֶד זְקֵנָיו כָּבוֹד׃ 34.4. וְנָמַקּוּ כָּל־צְבָא הַשָּׁמַיִם וְנָגֹלּוּ כַסֵּפֶר הַשָּׁמָיִם וְכָל־צְבָאָם יִבּוֹל כִּנְבֹל עָלֶה מִגֶּפֶן וּכְנֹבֶלֶת מִתְּאֵנָה׃ 40.2. הַמְסֻכָּן תְּרוּמָה עֵץ לֹא־יִרְקַב יִבְחָר חָרָשׁ חָכָם יְבַקֶּשׁ־לוֹ לְהָכִין פֶּסֶל לֹא יִמּוֹט׃ 40.2. דַּבְּרוּ עַל־לֵב יְרוּשָׁלִַם וְקִרְאוּ אֵלֶיהָ כִּי מָלְאָה צְבָאָהּ כִּי נִרְצָה עֲוֺנָהּ כִּי לָקְחָה מִיַּד יְהוָה כִּפְלַיִם בְּכָל־חַטֹּאתֶיהָ׃ 40.3. קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃ 40.3. וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃ 40.18. וְאֶל־מִי תְּדַמְּיוּן אֵל וּמַה־דְּמוּת תַּעַרְכוּ לוֹ׃ 40.19. הַפֶּסֶל נָסַךְ חָרָשׁ וְצֹרֵף בַּזָּהָב יְרַקְּעֶנּוּ וּרְתֻקוֹת כֶּסֶף צוֹרֵף׃ 40.26. שְׂאוּ־מָרוֹם עֵינֵיכֶם וּרְאוּ מִי־בָרָא אֵלֶּה הַמּוֹצִיא בְמִסְפָּר צְבָאָם לְכֻלָּם בְּשֵׁם יִקְרָא מֵרֹב אוֹנִים וְאַמִּיץ כֹּחַ אִישׁ לֹא נֶעְדָּר׃ 44.24. כֹּה־אָמַר יְהוָה גֹּאֲלֶךָ וְיֹצֶרְךָ מִבָּטֶן אָנֹכִי יְהוָה עֹשֶׂה כֹּל נֹטֶה שָׁמַיִם לְבַדִּי רֹקַע הָאָרֶץ מי אתי [מֵאִתִּי׃] 45.12. אָנֹכִי עָשִׂיתִי אֶרֶץ וְאָדָם עָלֶיהָ בָרָאתִי אֲנִי יָדַי נָטוּ שָׁמַיִם וְכָל־צְבָאָם צִוֵּיתִי׃ 45.18. כִּי כֹה אָמַר־יְהוָה בּוֹרֵא הַשָּׁמַיִם הוּא הָאֱלֹהִים יֹצֵר הָאָרֶץ וְעֹשָׂהּ הוּא כוֹנְנָהּ לֹא־תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ אֲנִי יְהוָה וְאֵין עוֹד׃ 48.13. אַף־יָדִי יָסְדָה אֶרֶץ וִימִינִי טִפְּחָה שָׁמָיִם קֹרֵא אֲנִי אֲלֵיהֶם יַעַמְדוּ יַחְדָּו׃ 6.1. In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple." 22.20. And it shall come to pass in that day, That I will call my servant Eliakim the son of Hilkiah;" 22.22. And the key of the house of David will I lay upon his shoulder; and he shall open, and none shall shut; And he shall shut, and none shall open." 22.23. And I will fasten him as a peg in a sure place; And he shall be for a throne of honour to his father’s house." 24.21. And it shall come to pass in that day, That the LORD will punish the host of the high heaven on high, And the kings of the earth upon the earth." 24.23. Then the moon shall be confounded, and the sun ashamed; For the LORD of hosts will reign in mount Zion, And in Jerusalem, and before His elders shall be Glory." 34.4. And all the host of heaven shall moulder away, And the heavens shall be rolled together as a scroll; And all their host shall fall down, As the leaf falleth off from the vine, And as a falling fig from the fig-tree." 40.2. Bid Jerusalem take heart, and proclaim unto her, that her time of service is accomplished, that her guilt is paid off; that she hath received of the LORD’S hand double for all her sins." 40.3. Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God." 40.18. To whom then will ye liken God? Or what likeness will ye compare unto Him?" 40.19. The image perchance, which the craftsman hath melted, And the goldsmith spread over with gold, The silversmith casting silver chains?" 40.20. A holm-oak is set apart, He chooseth a tree that will not rot; He seeketh unto him a cunning craftsman To set up an image, that shall not be moved." 40.26. Lift up your eyes on high, And see: who hath created these? He that bringeth out their host by number, He calleth them all by name; By the greatness of His might, and for that He is strong in power, Not one faileth." 44.24. Thus saith the LORD, thy Redeemer, And He that formed thee from the womb: I am the LORD, that maketh all things; That stretched forth the heavens alone; That spread abroad the earth by Myself;" 45.12. I, even I, have made the earth, And created man upon it; I, even My hands, have stretched out the heavens, And all their host have I commanded." 45.18. For thus saith the LORD that created the heavens, He is God; That formed the earth and made it, He established it, He created it not to be empty or chaotic, He established it to be settled and inhabited: I am the LORD, and there is none else." 48.13. Yea, My hand hath laid the foundation of the earth, And My right hand hath spread out the heavens; When I call unto them, They stand up together." 63.10. But they rebelled, and grieved His holy spirit; therefore He was turned to be their enemy, Himself fought against them."
11. Hebrew Bible, Jeremiah, 10.1-10.16, 19.13, 31.35-31.36, 33.22, 51.15, 51.19 (8th cent. BCE - 5th cent. BCE) 10.1. וַיהוָה אֱלֹהִים אֱמֶת הוּא־אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם מִקִּצְפּוֹ תִּרְעַשׁ הָאָרֶץ וְלֹא־יָכִלוּ גוֹיִם זַעְמוֹ׃ 10.1. שִׁמְעוּ אֶת־הַדָּבָר אֲשֶׁר דִּבֶּר יְהוָה עֲלֵיכֶם בֵּית יִשְׂרָאֵל׃ 10.2. כֹּה אָמַר יְהוָה אֶל־דֶּרֶךְ הַגּוֹיִם אַל־תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל־תֵּחָתּוּ כִּי־יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה׃ 10.2. אָהֳלִי שֻׁדָּד וְכָל־מֵיתָרַי נִתָּקוּ בָּנַי יְצָאֻנִי וְאֵינָם אֵין־נֹטֶה עוֹד אָהֳלִי וּמֵקִים יְרִיעוֹתָי׃ 10.3. כִּי־חֻקּוֹת הָעַמִּים הֶבֶל הוּא כִּי־עֵץ מִיַּעַר כְּרָתוֹ מַעֲשֵׂה יְדֵי־חָרָשׁ בַּמַּעֲצָד׃ 10.4. בְּכֶסֶף וּבְזָהָב יְיַפֵּהוּ בְּמַסְמְרוֹת וּבְמַקָּבוֹת יְחַזְּקוּם וְלוֹא יָפִיק׃ 10.5. כְּתֹמֶר מִקְשָׁה הֵמָּה וְלֹא יְדַבֵּרוּ נָשׂוֹא יִנָּשׂוּא כִּי לֹא יִצְעָדוּ אַל־תִּירְאוּ מֵהֶם כִּי־לֹא יָרֵעוּ וְגַם־הֵיטֵיב אֵין אוֹתָם׃ 10.6. מֵאֵין כָּמוֹךָ יְהוָה גָּדוֹל אַתָּה וְגָדוֹל שִׁמְךָ בִּגְבוּרָה׃ 10.7. מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם כִּי לְךָ יָאָתָה כִּי בְכָל־חַכְמֵי הַגּוֹיִם וּבְכָל־מַלְכוּתָם מֵאֵין כָּמוֹךָ׃ 10.8. וּבְאַחַת יִבְעֲרוּ וְיִכְסָלוּ מוּסַר הֲבָלִים עֵץ הוּא׃ 10.9. כֶּסֶף מְרֻקָּע מִתַּרְשִׁישׁ יוּבָא וְזָהָב מֵאוּפָז מַעֲשֵׂה חָרָשׁ וִידֵי צוֹרֵף תְּכֵלֶת וְאַרְגָּמָן לְבוּשָׁם מַעֲשֵׂה חֲכָמִים כֻּלָּם׃ 10.11. כִּדְנָה תֵּאמְרוּן לְהוֹם אֱלָהַיָּא דִּי־שְׁמַיָּא וְאַרְקָא לָא עֲבַדוּ יֵאבַדוּ מֵאַרְעָא וּמִן־תְּחוֹת שְׁמַיָּא אֵלֶּה׃ 10.12. עֹשֵׂה אֶרֶץ בְּכֹחוֹ מֵכִין תֵּבֵל בְּחָכְמָתוֹ וּבִתְבוּנָתוֹ נָטָה שָׁמָיִם׃ 10.13. לְקוֹל תִּתּוֹ הֲמוֹן מַיִם בַּשָּׁמַיִם וַיַּעֲלֶה נְשִׂאִים מִקְצֵה ארץ [הָאָרֶץ] בְּרָקִים לַמָּטָר עָשָׂה וַיּוֹצֵא רוּחַ מֵאֹצְרֹתָיו׃ 10.14. נִבְעַר כָּל־אָדָם מִדַּעַת הֹבִישׁ כָּל־צוֹרֵף מִפָּסֶל כִּי שֶׁקֶר נִסְכּוֹ וְלֹא־רוּחַ בָּם׃ 10.15. הֶבֶל הֵמָּה מַעֲשֵׂה תַּעְתֻּעִים בְּעֵת פְּקֻדָּתָם יֹאבֵדוּ׃ 10.16. לֹא־כְאֵלֶּה חֵלֶק יַעֲקֹב כִּי־יוֹצֵר הַכֹּל הוּא וְיִשְׂרָאֵל שֵׁבֶט נַחֲלָתוֹ יְהוָה צְבָאוֹת שְׁמוֹ׃ 19.13. וְהָיוּ בָּתֵּי יְרוּשָׁלִַם וּבָתֵּי מַלְכֵי יְהוּדָה כִּמְקוֹם הַתֹּפֶת הַטְּמֵאִים לְכֹל הַבָּתִּים אֲשֶׁר קִטְּרוּ עַל־גַּגֹּתֵיהֶם לְכֹל צְבָא הַשָּׁמַיִם וְהַסֵּךְ נְסָכִים לֵאלֹהִים אֲחֵרִים׃ 31.35. כֹּה אָמַר יְהוָה נֹתֵן שֶׁמֶשׁ לְאוֹר יוֹמָם חֻקֹּת יָרֵחַ וְכוֹכָבִים לְאוֹר לָיְלָה רֹגַע הַיָּם וַיֶּהֱמוּ גַלָּיו יְהוָה צְבָאוֹת שְׁמוֹ׃ 31.36. אִם־יָמֻשׁוּ הַחֻקִּים הָאֵלֶּה מִלְּפָנַי נְאֻם־יְהוָה גַּם זֶרַע יִשְׂרָאֵל יִשְׁבְּתוּ מִהְיוֹת גּוֹי לְפָנַי כָּל־הַיָּמִים׃ 33.22. אֲשֶׁר לֹא־יִסָּפֵר צְבָא הַשָּׁמַיִם וְלֹא יִמַּד חוֹל הַיָּם כֵּן אַרְבֶּה אֶת־זֶרַע דָּוִד עַבְדִּי וְאֶת־הַלְוִיִּם מְשָׁרְתֵי אֹתִי׃ 51.15. עֹשֵׂה אֶרֶץ בְּכֹחוֹ מֵכִין תֵּבֵל בְּחָכְמָתוֹ וּבִתְבוּנָתוֹ נָטָה שָׁמָיִם׃ 51.19. לֹא־כְאֵלֶּה חֵלֶק יַעֲקוֹב כִּי־יוֹצֵר הַכֹּל הוּא וְשֵׁבֶט נַחֲלָתוֹ יְהוָה צְבָאוֹת שְׁמוֹ׃ 10.1. Hear ye the word which the LORD speaketh unto you, O house of Israel;" 10.2. thus saith the LORD: Learn not the way of the nations, And be not dismayed at the signs of heaven; For the nations are dismayed at them." 10.3. For the customs of the peoples are vanity; For it is but a tree which one cutteth out of the forest, The work of the hands of the workman with the axe." 10.4. They deck it with silver and with gold, They fasten it with nails and with hammers, that it move not." 10.5. They are like a pillar in a garden of cucumbers, and speak not; They must needs be borne, because they cannot go. Be not afraid of them, for they cannot do evil, Neither is it in them to do good." 10.6. There is none like unto Thee, O LORD; Thou art great, and Thy name is great in might." 10.7. Who would not fear Thee, O king of the nations? For it befitteth Thee; Forasmuch as among all the wise men of the nations, and in all their royalty, There is none like unto Thee." 10.8. But they are altogether brutish and foolish: The vanities by which they are instructed are but a stock;" 10.9. Silver beaten into plates which is brought from Tarshish, And gold from Uphaz, The work of the craftsman and of the hands of the goldsmith; Blue and purple is their clothing; They are all the work of skilful men." 10.10. But the LORD God is the true God, He is the living God, and the everlasting King; At His wrath the earth trembleth, And the nations are not able to abide His indignation." 10.11. Thus shall ye say unto them: ‘The gods that have not made the heavens and the earth, these shall perish from the earth, and from under the heavens.’" 10.12. He that hath made the earth by His power, That hath established the world by His wisdom, And hath stretched out the heavens by His understanding;" 10.13. At the sound of His giving a multitude of waters in the heavens, When He causeth the vapours to ascend from the ends of the earth; When He maketh lightnings with the rain, And bringeth forth the wind out of His treasuries;" 10.14. Every man is proved to be brutish, without knowledge, Every goldsmith is put to shame by the graven image, His molten image is falsehood, and there is no breath in them." 10.15. They are vanity, a work of delusion; In the time of their visitation they shall perish." 10.16. Not like these is the portion of Jacob; For He is the former of all things, And Israel is the tribe of His inheritance; The LORD of hosts is His name." 19.13. and the houses of Jerusalem, and the houses of the kings of Judah, which are defiled, shall be as the place of Topheth, even all the houses upon whose roofs they have offered unto all the host of heaven, and have poured out drink-offerings unto other gods." 31.35. Thus saith the LORD, Who giveth the sun for a light by day, And the ordices of the moon and of the stars for a light by night, Who stirreth up the sea, that the waves thereof roar, The LORD of hosts is His name:" 31.36. If these ordices depart from before Me, Saith the LORD, Then the seed of Israel also shall cease From being a nation before Me for ever." 33.22. As the host of heaven cannot be numbered, Neither the sand of the sea measured; So will I multiply the seed of David My servant, And the Levites that minister unto Me." 51.15. He that hath made the earth by His power, That hath established the world by His wisdom, And hath stretched out the heavens by His discernment;" 51.19. The portion of Jacob is not like these; For He is the former of all things, And [Israel] is the tribe of His inheritance; The LORD of hosts is His name. ."
12. Hebrew Bible, Ezekiel, 31 (6th cent. BCE - 5th cent. BCE)
13. Hebrew Bible, Ecclesiastes, 5.7 (5th cent. BCE - 2nd cent. BCE) 5.7. אִם־עֹשֶׁק רָשׁ וְגֵזֶל מִשְׁפָּט וָצֶדֶק תִּרְאֶה בַמְּדִינָה אַל־תִּתְמַהּ עַל־הַחֵפֶץ כִּי גָבֹהַּ מֵעַל גָּבֹהַ שֹׁמֵר וּגְבֹהִים עֲלֵיהֶם׃ 5.7. If thou seest the oppression of the poor, and the violent perverting of justice and righteousness in the state, marvel not at the matter; for one higher than the high watcheth, and there are higher than they."
14. Hebrew Bible, Nehemiah, 9.6 (5th cent. BCE - 4th cent. BCE) 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׃ 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. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) 28a. and has no Becoming? And what is that which is Becoming always and never is Existent? Now the one of these is apprehensible by thought with the aid of reasoning, since it is ever uniformly existent; whereas the other is an object of opinion with the aid of unreasoning sensation, since it becomes and perishes and is never really existent. Again, everything which becomes must of necessity become owing to some Cause; for without a cause it is impossible for anything to attain becoming. But when the artificer of any object, in forming its shape and quality, keeps his gaze fixed on that which is uniform, using a model of this kind, that object, executed in this way, must of necessity
16. Anon., 1 Enoch, 5.1-5.4 (3rd cent. BCE - 2nd cent. BCE) 5.1. Observe ye how the trees cover themselves with green leaves and bear fruit: wherefore give ye heed and know with regard to all His works, and recognize how He that liveth for ever hath made them so. 5.2. And all His works go on thus from year to year for ever, and all the tasks which they accomplish for Him, and their tasks change not, but according as God hath ordained so is it done. 5.3. And behold how the sea and the rivers in like manner accomplish and change not their tasks from His commandments'. 5.4. But ye -ye have not been steadfast, nor done the commandments of the Lord, But ye have turned away and spoken proud and hard words With your impure mouths against His greatness. Oh, ye hard-hearted, ye shall find no peace.
17. Anon., Jubilees, 2.1-2.33, 20.9-20.11, 50.6-50.13 (2nd cent. BCE - 2nd cent. BCE) 2.1. And the angel of the presence spake to Moses according to the word of the Lord, saying: 2.2. Write the complete history of the creation, how in six days the Lord God finished all His works and all that He created, and kept Sabbath on the seventh day and hallowed it for all ages, and appointed it as a sign for all His works. 2.3. For on the first day He created the heavens which are above and the earth and the waters and all the spirits which serve before Him 2.4. --the angels of the presence, and the angels of sanctification, and the angels [of the spirit of fire and the angels] of the spirit of the winds, and the angels of the spirit of the clouds 2.5. and of darkness, and of snow and of hail and of hoar frost, and the angels of the voices and of the thunder and of the lightning, and the angels of the spirits of cold and of heat, and of winter and of spring and of autumn and of summer 2.6. and of all the spirits of His creatures which are in the heavens and on the earth, (He created) the abysses and the darkness, eventide (and night), and the light, dawn and day, which He hath prepared in the knowledge of His heart. 2.7. And thereupon we saw His works, and praised Him, and lauded before Him on account of all His works; for seven great works did He create on the first day. 2.8. And on the second day He created the firmament in the midst of the waters, and the waters were divided on that day--half of them went up above and half of them went down below the firmament (that was) in the midst over the face of the whole earth. 2.9. And this was the only work (God) created on the second day. 2.10. And on the third day He commanded the waters to pass from off the face of the whole earth into one place, and the dry land to appear. 2.11. And the waters did so as He commanded them, and they retired from off the face of the earth into one place outside of this firmament, and the dry land appeared. 2.12. And on that day He created for them all the seas according to their separate gathering-places, and all the rivers, and the gatherings of the waters in the mountains and on all the earth 2.13. and all the lakes, and all the dew of the earth, and the seed which is sown, and all sprouting things, and fruit-bearing trees, and trees of the wood, and the garden of Eden, in Eden, and all (plants after their kind). 2.14. These four great works God created on the third day. 2.15. And on the fourth day He created the sun and the moon and the stars, and set them in the firmament of the heaven, to give light upon all the earth 2.16. and to rule over the day and the night, and divide the light from the darkness. 2.17. And God appointed the sun to be a great sign on the earth for days and for sabbaths and for months and for feasts and for years and for sabbaths of years and for jubilees and for all seasons of the years. 2.18. And it divideth the light from the darkness [and] for prosperity, that all things may prosper which shoot and grow on the earth. 2.19. These three kinds He made on the fourth day. 2.20. And on the fifth day He created great sea monsters in the depths of the waters, for these were the first things of flesh that were created by His hands, the fish and everything that moves in the waters, and everything that flies, the birds and all their kind. 2.21. And the sun rose above them to prosper (them), and above everything that was on the earth, everything that shoots out of the earth, and all fruit-bearing trees, and all flesh. 2.22. These three kinds He created on the fifth day. 2.23. And on the sixth day He created all the animals of the earth, and all cattle, and everything that moves on the earth. 2.24. And after all this He created man, a man and a woman created He them 2.25. and gave him dominion over all that is upon the earth, and in the seas, and over everything that flies, and over beasts and over cattle, and over everything that moves on the earth, and over the whole earth, and over all this He gave him dominion. 2.26. And these four kinds He created on the sixth day. br And there were altogether two and twenty kinds. 2.27. And He finished all His work on the sixth day--all that is in the heavens and on the earth, and in the seas and in the abysses, and in the light and in the darkness, and in everything. 2.28. And He gave us a great sign, the Sabbath day, that we should work six days, but keep Sabbath on the seventh day from all work. brAnd all the angels of the presence, and all the angels of sanctification 2.29. these two great classes--He hath hidden us to keep the Sabbath with Him in heaven and on earth. 2.30. And He said unto us: "Behold, I will separate unto Myself a people from among all the peoples, and these will keep the Sabbath day 2.31. and I will sanctify them unto Myself as My people, and will bless them; as I have sanctified the Sabbath day and do sanctify (it) unto Myself, even so shall I bless them, and they will be My people and I shall be their God. 2.32. And I have chosen the seed of Jacob from amongst all that I have seen, and have written him down as My firstborn son, and have sanctified him unto Myself for ever and ever; 2.33. and I will teach them the Sabbath day, that they may keep Sabbath thereon from all work."... 20.9. I implore you, my sons, love the God of heaven, And cleave ye to all His commandments. And walk not after their idols, and after their uncleannesses 20.10. And make not for yourselves molten or graven gods; For they are vanity, And there is no spirit in them; For they are work of (men's) hands, And all who trust in them, trust in nothing. Serve them not, nor worship them 20.11. But serve ye the Most High God, and worship Him continually: And hope for His countece always 50.6. and there are yet forty years to come (lit. "distant for learning the commandments of the Lord, until they pass over into the land of Canaan, crossing the Jordan to the west. 50.7. And the jubilees will pass by, until Israel is cleansed from all guilt of fornication, and uncleanness, and pollution, and sin, and error, and dwelleth with confidence in all the land, and there will be no more a Satan or any evil one, and the land will be clean from that time for evermore. 50.8. And behold the commandment regarding the Sabbaths--I have written (them) down for thee and all the judgments of its laws. brSix days wilt thou labour, but on the seventh day is the Sabbath of the Lord your God. 50.9. In it ye shall do no manner of work, ye and your sons, and your men-servants and your maid-servants, and all your cattle and the sojourner also who is with you. brAnd the man that doeth any work on it shall die: 50.10. whoever desecrateth that day, whoever lieth with (his) wife or whoever saith he will do something on it, that he will set out on a journey thereon in regard to any buying or selling: and whoever draweth water thereon which he had not prepared for himself on the sixth day, and whoever taketh up any burden to carry it out of his tent or out of his house shall die. 50.11. Ye shall do no work whatever on the Sabbath day save that ye have prepared for yourselves on the sixth day, so as to eat, and drink, and rest, and keep Sabbath from all work on that day, and to bless the Lord your God, who has given you a day of festival 50.12. and a holy day: and a day of the holy kingdom for all Israel is this day among their days for ever. 50.13. For great is the honour which the Lord hath given to Israel that they should eat and drink and be satisfied on this festival day, and rest thereon from all labour which belongeth to the labour of the children of men, save burning frankincense and bringing oblations and sacrifices before the Lord for days and for Sabbaths.
18. Dead Sea Scrolls, 4Q504, 0 (2nd cent. BCE - 1st cent. CE)
19. Dead Sea Scrolls, Damascus Document, 2.12 (2nd cent. BCE - 1st cent. CE)
20. Dead Sea Scrolls, Damascus Document, 2.12 (2nd cent. BCE - 1st cent. CE)
21. Hebrew Bible, Daniel, 4.32, 8.9-8.13, 9.24, 12.4, 12.9 (2nd cent. BCE - 2nd cent. BCE) 4.32. וְכָל־דארי [דָּיְרֵי] אַרְעָא כְּלָה חֲשִׁיבִין וּכְמִצְבְּיֵהּ עָבֵד בְּחֵיל שְׁמַיָּא ודארי [וְדָיְרֵי] אַרְעָא וְלָא אִיתַי דִּי־יְמַחֵא בִידֵהּ וְיֵאמַר לֵהּ מָה עֲבַדְתְּ׃ 8.9. וּמִן־הָאַחַת מֵהֶם יָצָא קֶרֶן־אַחַת מִצְּעִירָה וַתִּגְדַּל־יֶתֶר אֶל־הַנֶּגֶב וְאֶל־הַמִּזְרָח וְאֶל־הַצֶּבִי׃ 8.11. וְעַד שַׂר־הַצָּבָא הִגְדִּיל וּמִמֶּנּוּ הרים [הוּרַם] הַתָּמִיד וְהֻשְׁלַךְ מְכוֹן מִקְדָּשׁוֹ׃ 8.12. וְצָבָא תִּנָּתֵן עַל־הַתָּמִיד בְּפָשַׁע וְתַשְׁלֵךְ אֱמֶת אַרְצָה וְעָשְׂתָה וְהִצְלִיחָה׃ 8.13. וָאֶשְׁמְעָה אֶחָד־קָדוֹשׁ מְדַבֵּר וַיֹּאמֶר אֶחָד קָדוֹשׁ לַפַּלְמוֹנִי הַמְדַבֵּר עַד־מָתַי הֶחָזוֹן הַתָּמִיד וְהַפֶּשַׁע שֹׁמֵם תֵּת וְקֹדֶשׁ וְצָבָא מִרְמָס׃ 9.24. שָׁבֻעִים שִׁבְעִים נֶחְתַּךְ עַל־עַמְּךָ וְעַל־עִיר קָדְשֶׁךָ לְכַלֵּא הַפֶּשַׁע ולחתם [וּלְהָתֵם] חטאות [חַטָּאת] וּלְכַפֵּר עָוֺן וּלְהָבִיא צֶדֶק עֹלָמִים וְלַחְתֹּם חָזוֹן וְנָבִיא וְלִמְשֹׁחַ קֹדֶשׁ קָדָשִׁים׃ 12.4. וְאַתָּה דָנִיֵּאל סְתֹם הַדְּבָרִים וַחֲתֹם הַסֵּפֶר עַד־עֵת קֵץ יְשֹׁטְטוּ רַבִּים וְתִרְבֶּה הַדָּעַת׃ 12.9. וַיֹּאמֶר לֵךְ דָּנִיֵּאל כִּי־סְתֻמִים וַחֲתֻמִים הַדְּבָרִים עַד־עֵת קֵץ׃ 4.32. And all the inhabitants of the earth are reputed as nothing; And He doeth according to His will in the host of heaven, And among the inhabitants of the earth; And none can stay His hand, Or say unto Him: What doest Thou?" 8.9. And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the beauteous land." 8.10. And it waxed great, even to the host of heaven; and some of the host and of the stars it cast down to the ground, and trampled upon them." 8.11. Yea, it magnified itself, even to the prince of the host; and from him the continual burnt-offering was taken away, and the place of his sanctuary was cast down." 8.12. And the host was given over to it together with the continual burnt-offering through transgression; and it cast down truth to the ground, and it wrought, and prospered." 8.13. Then I heard a holy one speaking; and another holy one said unto that certain one who spoke: ‘How long shall be the vision concerning the continual burnt-offering, and the transgression that causes appalment, to give both the sanctuary and the host to be trampled under foot?’" 9.24. Seventy weeks are decreed upon thy people and upon thy holy city, to finish the transgression, and to make an end of sin, and to forgive iniquity, and to bring in everlasting righteousness, and to seal vision and prophet, and to anoint the most holy place." 12.4. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end; many shall run to and fro, and knowledge shall be increased.’" 12.9. And he said: ‘Go thy way, Daniel; for the words are shut up and sealed till the time of the end."
22. Septuagint, 2 Maccabees, 1.9, 7.20, 15.23 (2nd cent. BCE - 2nd cent. BCE) 1.9. And now see that you keep the feast of booths in the month of Chislev, in the one hundred and eighty-eighth year.' 7.20. The mother was especially admirable and worthy of honorable memory. Though she saw her seven sons perish within a single day, she bore it with good courage because of her hope in the Lord.' 15.23. So now, O Sovereign of the heavens, send a good angel to carry terror and trembling before us.'
23. Septuagint, Ecclesiasticus (Siracides), 16.24, 16.26-16.28, 16.30, 17.1-17.6, 17.9-17.10 (2nd cent. BCE - 2nd cent. BCE) 16.24. Listen to me, my son, and acquire knowledge,and pay close attention to my words. 16.26. The works of the Lord have existed from the beginning by his creation, and when he made them, he determined their divisions. 16.27. He arranged his works in an eternal order,and their dominion for all generations;they neither hunger nor grow weary,and they do not cease from their labors. 16.28. They do not crowd one another aside,and they will never disobey his word. 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.
24. Septuagint, Judith, 9.12, 16.14 (2nd cent. BCE - 0th cent. CE) 9.12. Hear, O hear me, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation, hear my prayer! 16.14. Let all thy creatures serve thee, for thou didst speak, and they were made. Thou didst send forth thy Spirit, and it formed them; there is none that can resist thy voice.
25. Septuagint, Wisdom of Solomon, 9.1, 16.24-16.26, 16.29 (2nd cent. BCE - 1st cent. BCE) 9.1. O God of my fathers and Lord of mercy,who hast made all things by thy word 16.24. For creation, serving thee who hast made it,exerts itself to punish the unrighteous,and in kindness relaxes on behalf of those who trust in thee. 16.25. Therefore at that time also, changed into all forms,it served thy all-nourishing bounty,according to the desire of those who had need 16.26. so that thy sons, whom thou didst love, O Lord, might learn that it is not the production of crops that feeds man,but that thy word preserves those who trust in thee. 16.29. for the hope of an ungrateful man will melt like wintry frost,and flow away like waste water.
26. Septuagint, 3 Maccabees, 2.2 (2nd cent. BCE - 2nd cent. BCE) 2.2. Lord, Lord, king of the heavens, and sovereign of all creation, holy among the holy ones, the only ruler, almighty, give attention to us who are suffering grievously from an impious and profane man, puffed up in his audacity and power. 2.2. Speedily let your mercies overtake us, and put praises in the mouth of those who are downcast and broken in spirit, and give us peace.
27. Anon., Sibylline Oracles, 3.1-3.45 (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
28. Philo of Alexandria, On The Eternity of The World, 4 (1st cent. BCE - missingth cent. CE) 4. The world, therefore, is spoken of in its primary sense as a single system, consisting of the heaven and the stars in the circumference of the earth, and all the animals and plants which are upon it; and in another sense it is spoken of merely as the heaven. And Anaxagoras, having a regard to this fact, once made answer to a certain person who asked of him what the reason was why he generally endeavoured to pass the night in the open air, that he did so for the sake of beholding the world, by which expression he meant the motions and revolutions of the stars. And in its third meaning, as the Stoics affirm, it is a certain admirably-arranged essence, extending to the period of conflagration, either beautifully adorned or unadorned, the periods of the motion of which are called time. But at present the subject of our consideration is the world, taken in the first sense of the word, which being one only, consists of the heaven, and of the earth, and of all that is therein.
29. Philo of Alexandria, On The Cherubim, 127, 123 (1st cent. BCE - missingth cent. CE) 123. But God distributes his good things, not like a seller vending his wares at a high price, but he is inclined to make presents of everything, pouring forth the inexhaustible fountains of his graces, and never desiring any return; for he has no need of anything, nor is there any created being competent to give him a suitable gift in return. XXXV. 123. inasmuch as it not only persuades the adulterer to commit iniquity, but also teaches him to join others in wickedness, making an association in things in which there ought to be no such participation. For when this violent passion seizes on a man it is impossible for the appetites to arrive at the accomplishment of their object by one person alone, but it is indispensable that two should share in the action, the one taking the place of the teacher, and the other that of the pupil, for the complete confirmation of those most disgraceful evils, intemperance and licentiousness.
30. Philo of Alexandria, On The Confusion of Tongues, 146 (1st cent. BCE - missingth cent. CE) 146. And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his angels, as the great archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to God's image, and he who sees Israel.
31. Philo of Alexandria, On The Migration of Abraham, 132 (1st cent. BCE - missingth cent. CE) 132. And he also, with a wish further to excite an irresistible desire of what is good, enjoins one to cleave to it; for he says, "Thou shalt fear the Lord thy God, and him only shalt thou serve; and thou shalt cleave to Him." What, then, is this cleaving? What? Surely it is piety and faith; for these virtues adapt and invite the mind to incorruptible nature. For Abraham also, when he believed, is said to have "come near to God.
32. Philo of Alexandria, On The Creation of The World, 171, 53, 66, 77, 168 (1st cent. BCE - missingth cent. CE) 168. For I think that as the sun and the moon do continually give light, ever since they were originally commanded to do so at the time of the original creation of the universe, and as they constantly obey the divine injunction, for the sake of no other reason but because evil and disobedience are banished to a distance far from the boundaries of heaven: so in the same way would the fertile and productive regions of the earth yield an immense abundance in the various seasons of the year, without any skill or co-operation on the part of the husbandman. But at present the ever-flowing fountains of the graces of God have been checked, from the time when wickedness began to increase faster than the virtues, in order that they might not be supplying men who were unworthy to be benefited by them.
33. Philo of Alexandria, On Curses, 41 (1st cent. BCE - missingth cent. CE) 41. We must therefore be aware that each of the aforesaid names, being interpreted, has a double signification; for Enoch, being interpreted, means, as I have already said, "thy grace," and Methusaleh means, the sending forth of death. Lamech, again means, humiliation. Now the expression, "Thy grace," is by some persons referred to the mind that is in us; and by more learned and sounder interpreters it is referred to the mind of other persons.
34. Philo of Alexandria, On Dreams, 2.153 (1st cent. BCE - missingth cent. CE) 2.153. What then? Do we not think that even in ourselves there is a herd of irrational cattle, inasmuch as the irrational multitude of the soul is deprived of reason, and that the shepherd is the governing mind? But as long as that is vigorous and competent to act as the manager of the herd, everything goes on in a just, and prosperous, and advantageous manner;
35. Philo of Alexandria, On The Special Laws, 1.49, 1.330, 4.139, 4.201 (1st cent. BCE - missingth cent. CE) 1.49. Do not, then, ever expect to be able to comprehend me nor any one of my powers, in respect of our essence. But, as I have said, I willingly and cheerfully grant unto you such things as you may receive. And this gift is to call you to the beholding of the world and all the things that are in it, which must be comprehended, not indeed by the eyes of the body, but by the sleepless vision of the soul. 1.330. But other persons, as if they were engaged in a contest of wickedness, being anxious to carry off the prizes of victory, go beyond all others in impiety, joining to their denial of the ideas a negative also of the being of God, as if he had no real existence but were only spoken of for the sake of what is beneficial to men. Others, again, out of fear of that Being who appears to be present everywhere and to see every thing, are barren of wisdom, but devoted to the maintece of that which is the greatest of all wickednesses, namely impiety. 4.139. And by the third expression, he implies that justice is discerned everywhere as being close to the eyes. Moreover he says that, these things must have a certain motion; not one that shall be light and unsteady, but such as by its agitation may rouse the sight to the spectacle manifest before it; for motion is calculated to attract the sight, inasmuch as it excites and rouses it; of, I might rather say, inasmuch as it renders the eyes awake and sleepless. 4.201. Why then should those who forget themselves, and who in their arrogance fancy that they themselves are superior to the ordinary natural weakness of mankind, and that they are out of the reach of the invisible and unexpected attacks of fortune, which often aims sudden blows at all people, and which has often wrecked men, who up to that moment had enjoyed a prosperous voyage through life, when they had almost arrived in the very harbour of ultimate happiness, why, I say, should such men triumph in and insult the misfortunes of others, having no respect for justice, the ruler of human life, who sits by the side of the great Ruler of the universe, who surveys all things with sleepless and most piercing eyes, and sees what is in recesses as clearly as if it was in the pure sunlight?
36. Philo of Alexandria, On The Virtues, 79 (1st cent. BCE - missingth cent. CE) 79. for Moses alone, looking upon it as it should seem that his whole nation had from the very beginning the closest of all possible relationships to God, one much more genuine than that which consists of ties of blood, made it the inheritor of all the good things which the nature of mankind is capable of receiving, giving from his own store things which he had himself, and entreating God to supply what he himself was not possessed of, knowing that the fountains of his graces are everlasting, but yet that they are not dispensed to all men, but only to such as are suppliants for them; and suppliants are those persons who love virtue and piety, and it is lawful for them to drink up those most sacred springs, inasmuch as they are continually thirsting for wisdom. XIII.
37. Philo of Alexandria, On The Life of Moses, 1.185, 1.289, 2.88 (1st cent. BCE - missingth cent. CE) 1.185. But he, by his bountiful and merciful power, anticipated their wishes, sending forth and opening the watchful, anxious eye of the soul of his suppliant, and showed him a piece of wood which he bade him take up and throw into the water, which indeed had been made by nature with such a power for that purpose, and which perhaps had a quality which was previously unknown, or perhaps was then first endowed with it, for the purpose of effecting the service which it was then about to perform: 1.289. What, then, said the man who saw truly, who in his sleep saw a clear vision of God with the ever open and sleepless eyes of his soul? "How goodly are thy abodes, O army of Hebrews; they tents are shady as groves, as a paradise on the bank of a river, as a cedar by the waters. 2.88. Moreover, he chose the materials of this embroidery, selecting with great care what was most excellent out of an infinite quantity, choosing materials equal in number to the elements of which the world was made, and having a direct relation to them; the elements being the earth and the water, and the air and the fire. For the fine flax is produced from the earth, and the purple from the water, and the hyacinth colour is compared to the air (for, by nature, it is black
38. Philo of Alexandria, Against Flaccus, 169 (1st cent. BCE - missingth cent. CE) 169. It is said too, that often at midnight he became possessed like those who celebrate the rites of the Corybantes, and at such times he would go forth out of his farm-house and raise his eyes to heaven and to the stars, and beholding all the beauty really existing in the world, he would cry out
39. Philo of Alexandria, Allegorical Interpretation, 1.1, 1.43 (1st cent. BCE - missingth cent. CE) 1.1. And the heaven and the earth and all their world was Completed." Having previously related the creation of the mind and of sense, Moses now proceeds to describe the perfection which was brought about by them both. And he says that neither the indivisible mind nor the particular sensations received perfection, but only ideas, one the idea of the mind, the other of sensation. And, speaking symbolically, he calls the mind heaven, since the natures which can only be comprehended by the intellect are in heaven. And sensation he calls earth, because it is sensation which has obtained a corporeal and some what earthy constitution. The ornaments of the mind are all the incorporeal things, which are perceptible only by the intellect. Those of sensation are the corporeal things, and everything in short which is perceptible by the external senses. II. 1.43. And God planted a paradise in Eden, in the east: and there he placed the man whom he had Formed:" for he called that divine and heavenly wisdom by many names; and he made it manifest that it had many appellations; for he called it the beginning, and the image, and the sight of God. And now he exhibits the wisdom which is conversant about the things of the earth (as being an imitation of this archetypal wisdom), in the plantation of this Paradise. For let not such impiety ever occupy our thoughts as for us to suppose that God cultivates the land and plants paradises, since if we were to do so, we should be presently raising the question of why he does so: for it could not be that he might provide himself with pleasant places of recreation and pastime, or with amusement.
40. Philo of Alexandria, Questions On Genesis, 2.59 (1st cent. BCE - missingth cent. CE)
41. Philo of Alexandria, Who Is The Heir, 7, 55 (1st cent. BCE - missingth cent. CE) 55. For since the soul is spoken of in two ways, first of all as a whole, secondly, as to the domit part of it, which, to speak properly, is the soul of the soul, just as the eye is both the whole orb, and also the most important part of that orb, that namely by which we see; it seemed good to the law-giver that the essence of the soul should likewise be two-fold; blood being the essence of the entire soul, and the divine Spirit being the essence of the domit part of it; accordingly he says, in express words, "The soul of all flesh is the blood Thereof.
42. Philo of Alexandria, That The Worse Attacks The Better, 154 (1st cent. BCE - missingth cent. CE) 154. At all events, if the Creator, employing that act by which he created amphibious animals, had chosen also by the same act to create a new animal, one capable of living in any element, then, this animal, if it forsook the weighty elements of earth and water, would necessarily have gone to those which are naturally light, namely, air and fire. And, on the other hand, supposing that it had originally dwelt among those elements whose place is on high, if it had sought to effect a migration from them, it would have changed to the opposite region; for it was at all events necessary for it to appear steadily in one portion of the world, since it was not possible for it to run away out of every element: since, in order that nothing external might be omitted, the Creator scattered the whole of the four principles of everything over the universe, in order to create the existing condition of the world, in order to make a most perfect universe of perfect parts.
43. Philo of Alexandria, That God Is Unchangeable, 46, 45 (1st cent. BCE - missingth cent. CE) 45. In such important points are animals superior to plants. Let us now see in what man is superior to the rest of the animal creation. X. Man, then, has received this one extraordinary gift, intellect, which is accustomed to comprehend the nature of all bodies and of all things at the same time; for, as in the body, the sight is the most important faculty, and since in the universe the nature of light is the most pre-eminent thing, in the same manner that part of us which is entitled to the highest rank is the mind.
44. Anon., Epistle of Barnabas, 15.5-15.8 (1st cent. CE - 2nd cent. CE) 15.5. And He rested on the seventh day. this He meaneth; when His Son shall come, and shall abolish the time of the Lawless One, and shall judge the ungodly, and shall change the sun and the moon and the stars, then shall he truly rest on the seventh day. 15.6. Yea and furthermore He saith; Thou shalt hallow it with pure hands and with a pure heart. If therefore a man is able now to hallow the day which God hallowed, though he be pure in heart, we have gone utterly astray. 15.7. But if after all then and not till then shall we truly rest and hallow it, when we shall ourselves be able to do so after being justified and receiving the promise, when iniquity is no more and all things have been made new by the Lord, we shall be able to hallow it then, because we ourselves shall have been hallowed first. 15.8. Finally He saith to them; Your new moons and your Sabbaths I cannot away with. Ye see what is His meaning ; it is not your present Sabbaths that are acceptable [unto Me], but the Sabbath which I have made, in the which, when I have set all things at rest, I will make the beginning of the eighth day which is the beginning of another world.
45. Josephus Flavius, Jewish Antiquities, 1.27, 1.155-1.156, 3.179-3.180 (1st cent. CE - 1st cent. CE) 1.27. Now when the supper was got ready, he took a goat’s skin, and put it about his arm, that by reason of its hairy roughness, he might by his father be believed to be Esau; for they being twins, and in all things else alike, differed only in this thing. This was done out of his fear, that before his father had made his supplications, he should be caught in his evil practice, and lest he should, on the contrary, provoke his father to curse him. So he brought in the supper to his father. 1.27. 1. In the beginning God created the heaven and the earth. But when the earth did not come into sight, but was covered with thick darkness, and a wind moved upon its surface, God commanded that there should be light: 1.155. for which reason he began to have higher notions of virtue than others had, and he determined to renew and to change the opinion all men happened then to have concerning God; for he was the first that ventured to publish this notion, That there was but one God, the Creator of the universe; and that, as to other [gods], if they contributed any thing to the happiness of men, that each of them afforded it only according to his appointment, and not by their own power. 1.156. This his opinion was derived from the irregular phenomena that were visible both at land and sea, as well as those that happen to the sun, and moon, and all the heavenly bodies, thus:—“If [said he] these bodies had power of their own, they would certainly take care of their own regular motions; but since they do not preserve such regularity, they make it plain, that in so far as they co-operate to our advantage, they do it not of their own abilities, but as they are subservient to Him that commands them, to whom alone we ought justly to offer our honor and thanksgiving.” 3.179. 7. Now here one may wonder at the ill-will which men bear to us, and which they profess to bear on account of our despising that Deity which they pretend to honor;
46. Josephus Flavius, Jewish War, 2.222 (1st cent. CE - 1st cent. CE) 2.222. and these, as I have formerly said, were the children of Aristobulus the son of Herod, which Aristobulus and Alexander were born to Herod by Mariamne, and were slain by him. But as for Alexander’s posterity, they reigned in Armenia.
47. Josephus Flavius, Against Apion, 1.195 (1st cent. CE - 1st cent. CE) 1.195. The same person takes notice in his history, how large the country is which we inhabit, as well as of its excellent character; and says that “the land in which the Jews inhabit contains three millions of arourae, and is generally of a most excellent and most fruitful soil: nor is Judea of lesser dimensions.”
48. New Testament, 1 Peter, 3.3 (1st cent. CE - 1st cent. CE) 3.3. Let your beauty be not just the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on fine clothing;
49. New Testament, Acts, 3.2 (1st cent. CE - 2nd cent. CE) 3.2. A certain man who was lame from his mother's womb was being carried, whom they laid daily at the door of the temple which is called Beautiful, to ask gifts for the needy of those who entered into the temple.
50. New Testament, Colossians, 1.15-1.20 (1st cent. CE - 1st cent. CE) 1.15. who is the image of the invisible God, the firstborn of all creation. 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17. He is before all things, and in him all things are held together. 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19. For all the fullness was pleased to dwell in him; 1.20. and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens.
51. New Testament, Hebrews, 11.4 (1st cent. CE - 1st cent. CE) 11.4. By faith, Abel offered to God a more excellent sacrifice than Cain, through which he had testimony given to him that he was righteous, God bearing witness with respect to his gifts; and through it he, being dead, still speaks.
52. New Testament, John, 1.3, 1.12, 2.10-2.13, 16.20, 19.26-19.27, 19.34 (1st cent. CE - 1st cent. CE) 1.3. All things were made through him. Without him was not anything made that has been made. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 2.10. and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now! 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 2.12. After this, he went down to Capernaum, he, and his mother, his brothers, and his disciples; and they stayed there a few days. 2.13. The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 16.20. Most assuredly I tell you, that you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will be turned into joy. 19.26. Therefore when Jesus saw his mother, and the disciple whom he loved standing there, he said to his mother, "Woman, behold your son! 19.27. Then he said to the disciple, "Behold, your mother!" From that hour, the disciple took her to his own home. 19.34. However one of the soldiers pierced his side with a spear, and immediately blood and water came out.
53. New Testament, Luke, 21.5 (1st cent. CE - 1st cent. CE) 21.5. As some were talking about the temple and how it was decorated with beautiful stones and gifts, he said
54. Ps.-Philo, Biblical Antiquities, 13.7, 21.2, 23.10, 31.1 (1st cent. CE - 2nd cent. CE)
55. Anon., Leviticus Rabba, 5.4 (2nd cent. CE - 5th cent. CE) 5.4. מַתָּן אָדָם יַרְחִיב לוֹ (משלי יח, טז), מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי עֲקִיבָא שֶׁהָלְכוּ לְחוֹלוֹת אַנְטוֹכְיָא לְעֵסֶק מִגְבַת צְדָקָה לַחֲכָמִים, וַהֲוָה תַּמָּן חַד בַּר נָשׁ וַהֲוָה שְׁמֵיהּ אַבָּא יוּדָן, וַהֲוָה יָהֵיב פַּרְנָסָה בְּעַיִן טוֹבָה, פַּעַם אַחַת יָרַד מִנְּכָסָיו וְרָאָה רַבּוֹתֵינוּ שָׁם וְנִתְכַּרְכְּמוּ פָנָיו, הָלַךְ לוֹ אֵצֶל אִשְׁתּוֹ, אָמְרָה לוֹ אִשְׁתּוֹ מִפְּנֵי מָה פָּנֶיךָ חוֹלָנִיּוֹת, אָמַר לָהּ רַבּוֹתַי כָּאן וְאֵינִי יוֹדֵעַ מַה לַּעֲשׂוֹת, אִשְׁתּוֹ שֶׁהָיְתָה צַדֶּקֶת מִמֶּנּוּ אָמְרָה לוֹ לֹא נִשְׁתַּיֵּר לָנוּ אֶלָּא שָׂדֶה פְּלוֹנִי בִּלְבָד, לֵךְ מְכֹר חֶצְיָהּ וּתְנָהּ לָהֶן, הָלַךְ וּמָכַר חֶצְיָה וּנְתָנָהּ לָהֶן, נִתְפַּלְּלוּ עָלָיו וְאָמְרוּ הַמָּקוֹם יְמַלֵּא חֶסְרוֹנְךָ. לְאַחַר יָמִים הָלַךְ לַחֲרשׁ בַּחֲצִי שָׂדֵהוּ, עִם כְּשֶׁהוּא חוֹרֵשׁ נִפְתְּחָה הָאָרֶץ לְפָנָיו וְנָפְלָה פָּרָתוֹ שָׁם וְנִשְׁבְּרָה רַגְלָהּ, יָרַד לְהַעֲלוֹתָהּ וְהֵאִיר הַקָּדוֹשׁ בָּרוּךְ הוּא עֵינוֹ וּמָצָא שָׁם סִימָה, אָמַר לְטוֹבָתִי נִשְׁבְּרָה רֶגֶל פָּרָתִי. בַּחֲזִירַת רַבּוֹתֵינוּ לְשָׁם שָׁאֲלוּ עָלָיו וְאָמְרוּ מָה אַבָּא יוּדָן עָבֵיד, אֲמַר לְהוֹן הוּא אַבָּא יוּדָן דְּעַבְדֵי, אַבָּא יוּדָן דְּעִזְּיָן, אַבָּא יוּדָן דִּגְמַלֵּי, אַבָּא יוּדָן דְּתוֹרֵי, מַן יָכוֹל לְמֶחֱמֵי סְבַר אַפּוֹיָא דְאַבָּא יוּדָן. כֵּיוָן שֶׁשָּׁמַע יָצָא לִקְרָאתָן, אָמְרוּ לֵיהּ מָה אַבָּא יוּדָן עָבֵיד, אֲמַר לָהֶן עָשְׂתָה תְּפִלַּתְכֶם פֵּרוֹת וּפֵרֵי פֵּרוֹת, אָמְרוּ לוֹ חַיֶּיךָ אַף עַל פִּי שֶׁנָּתְנוּ אֲחֵרִים יוֹתֵר מִמְּךָ לְךָ כָּתַבְנוּ בָּרֹאשׁ, נְטָלוּהוּ וְהוֹשִׁיבוּהוּ אֶצְלָן וְקָרְאוּ עָלָיו זֶה הַפָּסוּק: מַתָּן אָדָם יַרְחִיב לוֹ. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָזַל לְבָצְרָה וַהֲוָה תַּמָּן חַד בַּר נָשׁ וַהֲוָה שְׁמֵיהּ אַבָּא יוּדָן רַמַּאי, וְחַס וְשָׁלוֹם לָא הֲוָה רַמַּאי, אֶלָּא דַּהֲוָה מְרַמֵּי בְּמִצְוָתָא, כַּד הַוְיָן פָּסְקִין כָּל עַמָּה, הֲוָה פָּסֵיק כָּל קֳבֵל כֻּלְּהוֹן, נְטָלוֹ רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְהוֹשִׁיבוֹ אֶצְלוֹ וְקָרָא עָלָיו הַפָּסוּק הַזֶּה: מַתָּן אָדָם יַרְחִיב לוֹ. רַבִּי חִיָּא בַּר אַבָּא עָבֵיד פְּסִיקָה לְמִתַּן בְּבֵי מִדְרְשָׁא דִטְבֶרְיָא, וַהֲוָה תַּמָּן חַד בַּר נָשׁ מִן בְּנוֹ דְסִילְכָא וּפָסַק חָדָא לִיטְרָא דִּדְהַב, נְטָלוֹ רַבִּי חִיָא בַּר אַבָּא וְהוֹשִׁיבוֹ אֶצְלוֹ וְקָרָא עָלָיו הַפָּסוּק הַזֶּה: מַתָּן אָדָם יַרְחִיב לוֹ. אָמַר רַבִּי אַבָּהוּ כְּתִיב (דברים יב, יט): הִשָּׁמֶר לְךָ פֶּן תַּעֲזֹב אֶת הַלֵּוִי, וּכְתִיב בַּתְרֵיהּ (דברים יב, כ): כִּי יַרְחִיב ה' אֶת גְּבֻלְךָ, וְכִי מָה עִנְיָן זֶה לָזֶה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְפִי מַתְּנוֹתֶיךָ מַרְחִיבִין לְךָ. רַבִּי אַחָא בְּשֵׁם רַבִּי הוֹשַׁעְיָא עֶבֶד מֵבִיא פָּר וְרַבּוֹ מֵבִיא פָּר, הָעֶבֶד קֹדֶם לְרַבּוֹ, דִּתְנַן תַּמָּן (גמרא הוריות יב, ב): פַּר הַמָּשִׁיחַ וּפַר הָעֵדָה עוֹמְדִים, פַּר הַמָּשִׁיחַ קוֹדֵם לְפַר הָעֵדָה לְכָל מַעֲשָׂיו.
56. Palestinian Talmud, Horayot, 3.4 (2nd cent. CE - 5th cent. CE)
57. Eunapius, Lives of The Philosophers, 475 (4th cent. CE - 5th cent. CE)
58. Anon., 4 Ezra, 6.20, 14.5 6.20. and when the seal is placed upon the age which is about to pass away, then I will show these signs: the books shall be opened before the firmament, and all shall see it together. 14.5. and I told him many wondrous things, and showed him the secrets of the times and declared to him the end of the times. Then I commanded him, saying
59. Anon., 4 Baruch, 6.13, 8.2 6.13. We beseech and beg of your goodness -- you whose great name no one is able to know -- hear the voice of your servants and let knowledge come into our hearts. 6.13. These, then, are the words which the Lord, the God of Israel, spoke, who led us out of Egypt, out of the great furnace: Because you did not keep my ordices, but your heart was lifted up, and you were haughty before me, in anger and wrath I delivered you to the furnace in Babylon. 8.2. And the Lord said to Jeremiah: Rise up -- you and the people -- and come to the Jordan and say to the people: Let anyone who desires the Lord forsake the works of Babylon.
60. Anon., Letter of Aristeas, 66, 74, 59 59. wrought on its three sides. For it was triangular in shape and the style of the work was exactly the same on each of the sides, so that whichever side they were turned, they presented the same appearance. of the two sides under the border, the one which sloped down to the table was a very
61. Septuagint, 4 Maccabees, 13

Subjects of this text:

subject	book bibliographic info
aaron	Levison (2023), The Greek Life of Adam and Eve. 905
abel,mindset	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 116
abraham (abram),migration	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 116, 118
abraham (abram),promises	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 244
adam,name,spelling of	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 94
adam,opening of eyes	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 85
adam,prohibition to eat	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 189
adam	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 117
admonition on the flood	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 35
ages of the world	Allison (2018), 4 Baruch, 155
allegory,greek terms for	Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 16
allegory,philosophical'	Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 16
allegory,philosophical	Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 17
anaxagoras	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 101
angel/s	Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 49
angels	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 92; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 35; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 88
animals,and the beast within	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 298
antioch	Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 265
antiochus iv epiphanes	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 106
aristotle	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 101; Horkey (2019), Cosmos in the Ancient World, 9
ashlag,yehudah	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 190
assembly (ekklēsia)	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22
astrology	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22, 23
auerbach,erich	Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 17
authority,paul,of	Levison (2023), The Greek Life of Adam and Eve. 905
authority	Levison (2023), The Greek Life of Adam and Eve. 905
bel and the dragon	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22
ben sira	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 35
blessing	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 35; Levison (2023), The Greek Life of Adam and Eve. 905
blessing ,goes together with sanctity	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188, 190
body,bodily	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 117
book of jubilees	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 90, 92
boyarin,daniel	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188
buber,martin	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 190
cain,seven sins,judgement	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 94
catena(e),questions-and-answers	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 85
copeland,rita	Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 17
cosmic	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 106
cosmic christology	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 159
cosmos,as plant	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 101
cosmos	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 101; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 151
creation,eve,of	Levison (2023), The Greek Life of Adam and Eve. 611
creation,ex nihilo or ex materia?	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185, 188, 190
creation,in midrashim,and their relation to the dialogic reading	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185, 188, 190
creation,ingenerate matter	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 118
creation,of light	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 297
creation	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 90, 92; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 35; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185, 188, 190
creation myths,in feminine and masculine respect	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185, 188, 190
creation myths	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185, 188, 190
creation topoi	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 106
creativity	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185, 188, 190
creator,creation	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 159
creator	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 106
curses	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 35
david	Levison (2023), The Greek Life of Adam and Eve. 905
death	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 106
deity,cult statues of	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22, 23
deity,deities	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22, 23
dialogue,and creation as a dialogic act	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185, 188, 190
dialogue,in midrashim	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185
divine presence (shekhinah)	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188, 190
dualistic conception,is it in the priestly creation myth?	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185
dust	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 106
earth	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 101; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 151
ebner,ferdinand	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 190
eden,as a condition	Neusner (2001), The Theology of Halakha, 3
eden,localization of	Neusner (2001), The Theology of Halakha, 3
eden,restored	Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 222
eden	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 117
elect group	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 35
election,abrahams god	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 132
elements,four	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 101
eschatological	Levison (2023), The Greek Life of Adam and Eve. 905
estrangement	Levison (2023), The Greek Life of Adam and Eve. 611
eternal thou	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 190
ethiopic	Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 49
eucharist	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 55
eusebius of emesa,questions formulations	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 94
eve,opening of eyes	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 85
evil,in the creation myth,according to knohl	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185, 188, 190
evil,was not created by god	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185, 188, 190
evil	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185, 188, 190
expulsion,paradise,from	Levison (2023), The Greek Life of Adam and Eve. 611
extant	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 35
external goods,the eye of the soul	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 298
eyes,light and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 297
festival	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 35
fire	Levison (2023), The Greek Life of Adam and Eve. 905
flesh	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 39
frazer,j.	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 55
gentile	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 39
gentiles (ethnē)	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 23
ginzberg,louis	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188
glory,adam,of	Levison (2023), The Greek Life of Adam and Eve. 611
glory,god,of	Levison (2023), The Greek Life of Adam and Eve. 611
glossing,temporal particles	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 132
glossing	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 118
god,and the creation	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185, 188, 190
god,calling he to him as third-person is anthropomorphic	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 190
god,craftsman	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 101
god,creator	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 101
god,hands of	Levison (2023), The Greek Life of Adam and Eve. 611
god,promise of	Levison (2023), The Greek Life of Adam and Eve. 905
god-given	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 106
god	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185, 188, 190
god of	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22, 23
good,god found all that he had made very good	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185, 190
halakhah,theology of	Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 222
hands,god,of	Levison (2023), The Greek Life of Adam and Eve. 611
hazelton,roger	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 190
hearing,sight distinguished from	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 298
heaven	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 151; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 159
heavenly bodies	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22, 23
hebrew	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 159
homer	Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 16
homeric commentary,glossing comprehensible terms	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 116
horwitz,rivka	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 190
hovering,ruach elohim over the waters	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185
hovering	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185
human being,as heavenly plant	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 101
human being,creation of	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 101
hēgemonikon	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 280
i-thou	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 190
image of god	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 39; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 159
imago dei	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188, 190
inauguration of the tabernacle,as paralleling creation narrative	Ganzel and Holtz (2020), Contextualizing Jewish Temples, 88
inauguration of the tabernacle,in exodus	Ganzel and Holtz (2020), Contextualizing Jewish Temples, 88
israel,in halakhic theology	Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 222
israel,restoration to the land	Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 222
israel	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22, 23; Levison (2023), The Greek Life of Adam and Eve. 905
israel x	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 35
jacob,altar	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 67
jerusalem	Levison (2023), The Greek Life of Adam and Eve. 905
jesus	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 55
josephus,titus flavius	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188
jubilees,literary unit	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 274
judah	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 151
judaism,rabbinic judaism	Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 265
judaism	Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 265
kaufmann,yehezkel	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185
knohl,israel,against kaufmanns reading in the creation myth	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185
knowledge	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 39
kosmos,and arrangement	Horkey (2019), Cosmos in the Ancient World, 9
kosmos,as mundus	Horkey (2019), Cosmos in the Ancient World, 9
kosmos,etymology of	Horkey (2019), Cosmos in the Ancient World, 9
kosmos	Horkey (2019), Cosmos in the Ancient World, 9
lamberton,robert	Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 16
land of israel	Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 222
law	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 106
levinas,emmanuel	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 190
leviticus rabbah,scripture mediated in ,example of qohelot	Neusner (2003), The Perfect Torah. 99
light,creation of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 297
light,sight and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 297
liturgy	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 35
logos	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 159
love,to ones fellow as gods command	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 190
love-rites	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 55
macrocosm	Horkey (2019), Cosmos in the Ancient World, 9
magic,late 19th and early 20th century definitions of	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 55
masculine-feminine relationship	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185
matter	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 101
mesopotamian account	Ganzel and Holtz (2020), Contextualizing Jewish Temples, 88
microcosm	Horkey (2019), Cosmos in the Ancient World, 9
midrash,based on intertextual technique,creative,freedom of the rabbis	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188
midrash,based on intertextual technique	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188
molded	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 106
moon	Levison (2023), The Greek Life of Adam and Eve. 905
mortal	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 39
moschus	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 298
mundus	Horkey (2019), Cosmos in the Ancient World, 9
mysteries,mystery,lesemysterium	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 117
myth of er,and system	Horkey (2019), Cosmos in the Ancient World, 9
myth of er,nature (physis)	Horkey (2019), Cosmos in the Ancient World, 9
nn.	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 117
noah,sons	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 94
oded	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 151
origen	Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 16, 17
pain	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 117
paradise,pardes	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 117
paul,pauline,paulinism	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 159
philo,influences on,jewish	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 297, 298
philo,restrictive pronouns	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 132
philo,style of writing	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 101
philo	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188
philo judeas	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 280
philo of alexandria	Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 16, 17
philolaus of croton,xvii	Horkey (2019), Cosmos in the Ancient World, 9
philosopher,conversation with rabban gamaliel	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188, 190
physical	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 39, 106
plato,on god as desires to create the best possible world	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 190
plato,on kosmos	Horkey (2019), Cosmos in the Ancient World, 9
plato/platonic	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 101
plato	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 190
platonic	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 297, 298
prayer	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 151
prayers	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 35
pride,priest,vestments of	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188
priesthood	Levison (2023), The Greek Life of Adam and Eve. 905
priestly creation myth,provides basis for the israelite sabbath	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 190
priestly creation myth,reflects the birth from womb of chaos	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185, 188, 190
priestly creation myth	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185, 188, 190
prophet	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 151
rabbah	Neusner (2003), The Perfect Torah. 99
rabban gamaliel,his conversation with the philosopher	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188, 190
rabbis (khazal),their awareness of the simple meaning of scripture	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188
rabbis (khazal)	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188
rabbis / rabbinic judaism	Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 265
reason,sight of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 298
reason/rational	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 280
restoration,adam,of	Levison (2023), The Greek Life of Adam and Eve. 905
resurrection	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 106; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 117
reveal,revelation	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 117
righteousness/the righteous/the just	Allison (2018), 4 Baruch, 155
righteousness	Levison (2023), The Greek Life of Adam and Eve. 611
rule/ruler,adam,of	Levison (2023), The Greek Life of Adam and Eve. 905
rule/ruler	Levison (2023), The Greek Life of Adam and Eve. 905
sabbath,and sanctity,end of the creation passage	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185, 188, 190
sabbath,the	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 55
sabbath	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 90, 92; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 35; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 274
sacrifice,hindu	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 55
sage/wise person,void	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 101
samaria	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 151
sarah	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 116
schalit a.	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188
scripture,and halakhah	Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 222
seeing	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 117
seven seals	Allison (2018), 4 Baruch, 155
shekhinah (divine presence),and identification with manifestation of divine grace	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188, 190
shekhinah (divine presence)	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188, 190
sight,hearing distinguished from	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 298
sight	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 297, 298
sin/sinner	Allison (2018), 4 Baruch, 155
sing,song	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 117
singing	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 35
sinner	Levison (2023), The Greek Life of Adam and Eve. 611
sodom,allegorical interpretation of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 297, 298
sodom,sodomite cities,destruction of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 297, 298
sodom,the five senses and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 297, 298
son,sonship	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 90, 92
songs of the sabbath sacrifice	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 35
soul,the eyes of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 298
soul;	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 280
soul	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 106
spirit,characterizations as,,divine	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 280
spirit,characterizations as,,indestructible (ἄφθαρτος)	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 280
spirit,effects of,ψυχή (soul,life)	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 280
spirit	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 106
statues	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 55
struck,peter t.	Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 17
sun	Levison (2023), The Greek Life of Adam and Eve. 905
tabernacle,and the vessels of the	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188
tabernacle,as testimony for israel	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188
tabernacle,creation myth parallels the construction of the	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188, 190
tabernacle,moses finished setting up the	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188
tabernacle,represents the manifestation of gods presence in the world	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188, 190
tabernacle,represents the universe	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188
tabernacle	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188, 190
tehom (deep),god speaks to the	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185, 188, 190
tehom (deep)	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185, 188, 190
temple in jerusalem,altar of	Allison (2018), 4 Baruch, 155
temple in jerusalem,beauty of	Allison (2018), 4 Baruch, 155
temple in jerusalem,instruments,vessels,furnishings in	Allison (2018), 4 Baruch, 155
temple of solomon,dedication of	Ganzel and Holtz (2020), Contextualizing Jewish Temples, 88
the cosmos,contemplation of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 298
the cosmos,within a cosmos	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 297, 298
the cosmos	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 297, 298
theocritus	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 298
theodicy	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185
throne	Levison (2023), The Greek Life of Adam and Eve. 905
tohu vavohu (unformed and void)	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185
topoi,creation	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 106
tree	Levison (2023), The Greek Life of Adam and Eve. 611
utnapishtim	Ganzel and Holtz (2020), Contextualizing Jewish Temples, 88
violence	Levison (2023), The Greek Life of Adam and Eve. 611
void	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 101
voodoo	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 55
walls of paradise (or garden)	Levison (2023), The Greek Life of Adam and Eve. 611
weeds	Levison (2023), The Greek Life of Adam and Eve. 611
weinfeld,moshe	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 190
wisdom	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 159
yaḥad	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 35
zion	Allison (2018), 4 Baruch, 155
zivan,gili	Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188
λόγος	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 297
τὸ τῆς ψυχῆς ὄμμα	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 298