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Tiresias: The Ancient Mediterranean Religions Source Database



6284
Hebrew Bible, Genesis, 4-10


nanand Obal, and Abimael, and Sheba;,and Hadoram, and Uzal, and Diklah;,And Mizraim begot Ludim, and Anamim, and Lehabim, and Naphtuhim,,And their dwelling was from Mesha, as thou goest toward Sephar, unto the mountain of the east.,Of these were the isles of the nations divided in their lands, every one after his tongue, after their families, in their nations.,And the sons of Ham: Cush, and Mizraim, and Put, and Canaan.,These are the families of the sons of Noah, after their generations, in their nations; and of these were the nations divided in the earth after the flood.,And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.,He was a mighty hunter before the LORD; wherefore it is said: ‘Like Nimrod a mighty hunter before the LORD.’,and the Arvadite, and the Zemarite, and the Hamathite; and afterward were the families of the Canaanite spread abroad.,And Canaan begot Zidon his firstborn, and Heth;,and Pathrusim, and Casluhim—whence went forth the Philistines—and Caphtorim.,And Joktan begot Almodad, and Sheleph, and Hazarmaveth, and Jerah;,And unto Shem, the father of all the children of Eber, the elder brother of Japheth, to him also were children born.,These are the sons of Ham, after their families, after their tongues, in their lands, in their nations.,These are the sons of Shem, after their families, after their tongues, in their lands, after their nations.,and Resen between Nineveh and Calah—the same is the great city.,and the Hivite, and the Arkite, and the Sinite;,And the sons of Aram: Uz, and Hul, and Gether, and Mash.,And Cush begot Nimrod; he began to be a mighty one in the earth.,And the sons of Javan: Elishah, and Tarshish, Kittim, and Dodanim.,And Arpachshad begot Shelah; and Shelah begot Eber.,The sons of Shem: Elam, and Asshur, and Arpachshad, and Lud, and Aram.,And the border of the Canaanite was from Zidon, as thou goest toward Gerar, unto Gaza; as thou goest toward Sodom and Gomorrah and Admah and Zeboiim, unto Lasha.,And the sons of Gomer: Ashkenaz, and Riphath, and Togarmah.,Now these are the generations of the sons of Noah: Shem, Ham, and Japheth; and unto them were sons born after the flood.,The sons of Japheth: Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.,And unto Eber were born two sons; the name of the one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan.,And the sons of Cush: Seba, and Havilah, and Sabtah, and Raamah, and Sabteca; and the sons of Raamah: Sheba, and Dedan.,and Ophir, and Havilah, and Jobab; all these were the sons of Joktan.,Out of that land went forth Asshur, and builded Nineveh, and Rehoboth-ir, and Calah,,and the Jebusite, and the Amorite, and the Girgashite;


nanAnd his brother’s name was Jubal; he was the father of all such as handle the harp and pipe.,If Cain shall be avenged sevenfold, Truly Lamech seventy and sevenfold.,And to Seth, to him also there was born a son; and he called his name Enosh; then began men to call upon the name of the LORD.,And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.,And unto Enoch was born Irad; and Irad begot Mehujael; and Mehujael begot Methushael; and Methushael begot Lamech.,And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from thy hand.,When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth.’,Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’,And Cain said unto the LORD: ‘My punishment is greater than I can bear.,And Cain knew his wife; and she conceived, and bore Enoch; and he builded a city, and called the name of the city after the name of his son Enoch.,And the LORD said unto Cain: ‘Why art thou wroth? and why is thy countenance fallen?,And Adam knew his wife again; and she bore a son, and called his name Seth: ‘for God hath appointed me another seed instead of Abel; for Cain slew him.’,And Adah bore Jabal; he was the father of such as dwell in tents and have cattle.,If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’,And Lamech took unto him two wives; the name of one was Adah, and the name of the other Zillah.,And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.,And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.,And the LORD said unto him: ‘Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.’ And the LORD set a sign for Cain, lest any finding him should smite him.,but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countenance fell.,And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering;,And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground.,And the LORD said unto Cain: ‘Where is Abel thy brother?’ And he said: ‘I know not; am I my brother’s keeper?’,And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’,And Zillah, she also bore Tubal-cain, the forger of every cutting instrument of brass and iron; and the sister of Tubal-cain was Naamah.,And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.,And Lamech said unto his wives: Adah and Zillah, hear my voice; Ye wives of Lamech, hearken unto my speech; For I have slain a man for wounding me, And a young man for bruising me;


nanAnd Enoch lived sixty and five years, and begot Methuselah.,And all the days of Mahalalel were eight hundred ninety and five years; and he died.,And all the days of Enosh were nine hundred and five years; and he died.,This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;,And all the days of Jared were nine hundred sixty and two years; and he died. .,And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters.,And all the days of Kenan were nine hundred and ten years; and he died.,And Mahalalel lived sixty and five years, and begot Jared.,And all the days that Adam lived were nine hundred and thirty years; and he died.,And he called his name Noah, saying: ‘This same shall comfort us in our work and in the toil of our hands, which cometh from the ground which the LORD hath cursed.’,And Noah was five hundred years old; and Noah begot Shem, Ham, and Japheth.,And Lamech lived a hundred eighty and two years, and begot a son.,And all the days of Enoch were three hundred sixty and five years.,And all the days of Methuselah were nine hundred sixty and nine years; and he died.,And Enosh lived after he begot Kenan eight hundred and fifteen years, and begot sons and daughters.,And the days of Adam after he begot Seth were eight hundred years; and he begot sons and daughters.,And all the days of Lamech were seven hundred seventy and seven years; and he died.,And Jared lived a hundred sixty and two years, and begot Enoch.,And Methuselah lived a hundred eighty and seven years, and begot Lamech.,And Seth lived after he begot Enosh eight hundred and seven years, and begot sons and daughters.,And Kenan lived after he begot Mahalalel eight hundred and forty years, and begot sons and daughters.,And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth.,And all the days of Seth were nine hundred and twelve years; and he died.,And Enoch walked with God, and he was not; for God took him.,And Kenan lived seventy years, and begot Mahalalel.,And Lamech lived after he begot Noah five hundred ninety and five years, and begot sons and daughters.,And Seth lived a hundred and five years, and begot Enosh.,And Jared lived after he begot Enoch eight hundred years, and begot sons and daughters.,And Enosh lived ninety years, and begot Kenan.,And Mahalalel lived after he begot Jared eight hundred and thirty years, and begot sons and daughters.,male and female created He them, and blessed them, and called their name Adam, in the day when they were created.,And Methuselah lived after he begot Lamech seven hundred eighty and two years, and begot sons and daughters.


nanAnd of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female.,The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.,A light shalt thou make to the ark, and to a cubit shalt thou finish it upward; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it.,These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God.,And I, behold, I do bring the flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; every thing that is in the earth shall perish.,And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.,that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.,And this is how thou shalt make it: the length of the ark three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits.,And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,,And Noah begot three sons, Shem, Ham, and Japheth.,Of the fowl after their kind, and of the cattle after their kind, of every creeping thing of the ground after its kind, two of every sort shall come unto thee, to keep them alive.,And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’,But Noah found grace in the eyes of the LORD.,Make thee an ark of gopher wood; with rooms shalt thou make the ark, and shalt pitch it within and without with pitch.,And God said unto Noah: ‘The end of all flesh is come before Me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.,Thus did Noah; according to all that God commanded him, so did he.,And it repented the LORD that He had made man on the earth, and it grieved Him at His heart.,And the earth was corrupt before God, and the earth was filled with violence.,And God saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth. .,And take thou unto thee of all food that is eaten, and gather it to thee; and it shall be for food for thee, and for them.’,But I will establish My covenant with thee; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’wives with thee.,And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’


nanAnd it came to pass after the seven days, that the waters of the flood were upon the earth.,And they that went in, went in male and female of all flesh, as God commanded him; and the LORD shut him in.,And Noah did according unto all that the LORD commanded him.,For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I blot out from off the face of the earth.’,And the flood was forty days upon the earth; and the waters increased, and bore up the ark, and it was lifted up above the earth.,And all flesh perished that moved upon the earth, both fowl, and cattle, and beast, and every swarming thing that swarmeth upon the earth, and every man;,all in whose nostrils was the breath of the spirit of life, whatsoever was in the dry land, died.,And the waters prevailed upon the earth a hundred and fifty days.,And the rain was upon the earth forty days and forty nights.,And they went in unto Noah into the ark, two and two of all flesh wherein is the breath of life.,Of every clean beast thou shalt take to thee seven and seven, each with his mate; and of the beasts that are not clean two [and two], each with his mate;,And Noah went in, and his sons, and his wife, and his sons’ wives with him, into the ark, before the waters of the flood.,And the waters prevailed, and increased greatly upon the earth; and the ark went upon the face of the waters.,Fifteen cubits upward did the waters prevail; and the mountains were covered.,And the LORD said unto Noah: ‘Come thou and all thy house into the ark; for thee have I seen righteous before Me in this generation.,And He blotted out every living substance which was upon the face of the ground, both man, and cattle, and creeping thing, and fowl of the heaven; and they were blotted out from the earth; and Noah only was left, and they that were with him in the ark.,In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.,In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah’s wife, and the three wives of his sons with them, into the ark;,of the fowl also of the air, seven and seven, male and female; to keep seed alive upon the face of all the earth.,And the waters prevailed exceedingly upon the earth; and all the high mountains that were under the whole heaven were covered.,there went in two and two unto Noah into the ark, male and female, as God commanded Noah.,And Noah was six hundred years old when the flood of waters was upon the earth.,they, and every beast after its kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after its kind, and every fowl after its kind, every bird of every sort.,Of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creepeth upon the ground


nanAnd the dove came in to him at eventide; and lo in her mouth an olive-leaf freshly plucked; so Noah knew that the waters were abated from off the earth.,And God spoke unto Noah, saying:,And Noah went forth, and his sons, and his wife, and his sons’wives with him;,And the LORD smelled the sweet savour; and the LORD said in His heart: ‘I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done.,And he stayed yet other seven days; and again he sent forth the dove out of the ark.,And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.,And the waters returned from off the earth continually; and after the end of a hundred and fifty days the waters decreased.,And God remembered Noah, and every living thing, and all the cattle that were with him in the ark; and God made a wind to pass over the earth, and the waters assuaged;,And he stayed yet other seven days; and sent forth the dove; and she returned not again unto him any more.,But the dove found no rest for the sole of her foot, and she returned unto him to the ark, for the waters were on the face of the whole earth; and he put forth his hand, and took her, and brought her in unto him into the ark.,And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made.,While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.’,’Go forth from the ark, thou, and thy wife, and thy sons, and thy sons’wives with thee.,And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar.,And in the second month, on the seven and twentieth day of the month, was the earth dry.,And he sent forth a raven, and it went forth to and fro, until the waters were dried up from off the earth.,the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained.,And it came to pass in the six hundred and first year, in the first month, the first day of the month, the waters were dried up from off the earth; and Noah removed the covering of the ark, and looked, and behold, the face of the ground was dried.,Bring forth with thee every living thing that is with thee of all flesh, both fowl, and cattle, and every creeping thing that creepeth upon the earth; that they may swarm in the earth, and be fruitful, and multiply upon the earth.’,And the waters decreased continually until the tenth month; in the tenth month, on the first day of the month, were the tops of the mountains seen.,every beast, every creeping thing, and every fowl, whatsoever moveth upon the earth, after their families; went forth out of the ark.,And he sent forth a dove from him, to see if the waters were abated from off the face of the ground.


nanAnd I will establish My covenant with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’,And God blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth.,And God said: ‘This is the token of the covenant which I make between Me and you and every living creature that is with you, for perpetual generations:,And God said unto Noah: ‘This is the token of the covenant which I have established between Me and all flesh that is upon the earth.’,And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man’s brother, will I require the life of man.,And God spoke unto Noah, and to his sons with him, saying:,And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without.,And you, be ye fruitful, and multiply; swarm in the earth, and multiply therein.’ .,that I will remember My covenant, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.,Only flesh with the life thereof, which is the blood thereof, shall ye not eat.,And Noah, the man of the land, began and planted a vineyard.,And he drank of the wine, and was drunken; and he was uncovered within his tent.,And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth.’,And he said: Blessed be the LORD, the God of Shem; And let Canaan be their servant.,and with every living creature that is with you, the fowl, the cattle, and every beast of the earth with you; of all that go out of the ark, even every beast of the earth.,And all the days of Noah were nine hundred and fifty years; and he died.,And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fishes of the sea: into your hand are they delivered.,And Noah awoke from his wine, and knew what his youngest son had done unto him.,These three were the sons of Noah, and of these was the whole earth overspread.,Every moving thing that liveth shall be for food for you; as the green herb have I given you all.,And Noah lived after the flood three hundred and fifty years.,And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness.,God enlarge Japheth, and he shall dwell in the tents of Shem; And let Canaan be their servant.,And it shall come to pass, when I bring clouds over the earth, and the bow is seen in the cloud,,And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren.,Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man.,’As for Me, behold, I establish My covenant with you, and with your seed after you;,And the sons of Noah, that went forth from the ark, were Shem, and Ham, and Japheth; and Ham is the father of Canaan.,I have set My bow in the cloud, and it shall be for a token of a covenant between Me and the earth.


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

64 results
1. Hebrew Bible, Deuteronomy, 23.7, 24.1, 32.8-32.9, 32.17 (9th cent. BCE - 3rd cent. BCE)

23.7. לֹא־תִדְרֹשׁ שְׁלֹמָם וְטֹבָתָם כָּל־יָמֶיךָ לְעוֹלָם׃ 24.1. כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃ 24.1. כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃ 32.8. בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ 32.9. כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃ 32.17. יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃ 23.7. Thou shalt not seek their peace nor their prosperity all thy days for ever." 24.1. When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house," 32.8. When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel." 32.9. For the portion of the LORD is His people, Jacob the lot of His inheritance." 32.17. They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not."
2. Hebrew Bible, Exodus, 1.5, 4.20-4.26, 6.7, 11.1, 12.13, 12.48-12.49, 16.35, 19.5, 24.1, 24.9, 29.45-29.46, 32.27 (9th cent. BCE - 3rd cent. BCE)

1.5. וַיְהִי כָּל־נֶפֶשׁ יֹצְאֵי יֶרֶךְ־יַעֲקֹב שִׁבְעִים נָפֶשׁ וְיוֹסֵף הָיָה בְמִצְרָיִם׃ 4.22. וְאָמַרְתָּ אֶל־פַּרְעֹה כֹּה אָמַר יְהוָה בְּנִי בְכֹרִי יִשְׂרָאֵל׃ 4.23. וָאֹמַר אֵלֶיךָ שַׁלַּח אֶת־בְּנִי וְיַעַבְדֵנִי וַתְּמָאֵן לְשַׁלְּחוֹ הִנֵּה אָנֹכִי הֹרֵג אֶת־בִּנְךָ בְּכֹרֶךָ׃ 4.24. וַיְהִי בַדֶּרֶךְ בַּמָּלוֹן וַיִּפְגְּשֵׁהוּ יְהוָה וַיְבַקֵּשׁ הֲמִיתוֹ׃ 4.25. וַתִּקַּח צִפֹּרָה צֹר וַתִּכְרֹת אֶת־עָרְלַת בְּנָהּ וַתַּגַּע לְרַגְלָיו וַתֹּאמֶר כִּי חֲתַן־דָּמִים אַתָּה לִי׃ 4.26. וַיִּרֶף מִמֶּנּוּ אָז אָמְרָה חֲתַן דָּמִים לַמּוּלֹת׃ 6.7. וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וְהָיִיתִי לָכֶם לֵאלֹהִים וִידַעְתֶּם כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם׃ 11.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עוֹד נֶגַע אֶחָד אָבִיא עַל־פַּרְעֹה וְעַל־מִצְרַיִם אַחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם מִזֶּה כְּשַׁלְּחוֹ כָּלָה גָּרֵשׁ יְגָרֵשׁ אֶתְכֶם מִזֶּה׃ 11.1. וּמֹשֶׁה וְאַהֲרֹן עָשׂוּ אֶת־כָּל־הַמֹּפְתִים הָאֵלֶּה לִפְנֵי פַרְעֹה וַיְחַזֵּק יְהוָה אֶת־לֵב פַּרְעֹה וְלֹא־שִׁלַּח אֶת־בְּנֵי־יִשְׂרָאֵל מֵאַרְצוֹ׃ 12.13. וְהָיָה הַדָּם לָכֶם לְאֹת עַל הַבָּתִּים אֲשֶׁר אַתֶּם שָׁם וְרָאִיתִי אֶת־הַדָּם וּפָסַחְתִּי עֲלֵכֶם וְלֹא־יִהְיֶה בָכֶם נֶגֶף לְמַשְׁחִית בְּהַכֹּתִי בְּאֶרֶץ מִצְרָיִם׃ 12.48. וְכִי־יָגוּר אִתְּךָ גֵּר וְעָשָׂה פֶסַח לַיהוָה הִמּוֹל לוֹ כָל־זָכָר וְאָז יִקְרַב לַעֲשֹׂתוֹ וְהָיָה כְּאֶזְרַח הָאָרֶץ וְכָל־עָרֵל לֹא־יֹאכַל בּוֹ׃ 12.49. תּוֹרָה אַחַת יִהְיֶה לָאֶזְרָח וְלַגֵּר הַגָּר בְּתוֹכְכֶם׃ 16.35. וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת־הַמָּן אַרְבָּעִים שָׁנָה עַד־בֹּאָם אֶל־אֶרֶץ נוֹשָׁבֶת אֶת־הַמָּן אָכְלוּ עַד־בֹּאָם אֶל־קְצֵה אֶרֶץ כְּנָעַן׃ 19.5. וְעַתָּה אִם־שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת־בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל־הָעַמִּים כִּי־לִי כָּל־הָאָרֶץ׃ 24.1. וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר׃ 24.1. וְאֶל־מֹשֶׁה אָמַר עֲלֵה אֶל־יְהוָה אַתָּה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל וְהִשְׁתַּחֲוִיתֶם מֵרָחֹק׃ 24.9. וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל׃ 29.45. וְשָׁכַנְתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל וְהָיִיתִי לָהֶם לֵאלֹהִים׃ 29.46. וְיָדְעוּ כִּי אֲנִי יְהוָה אֱלֹהֵיהֶם אֲשֶׁר הוֹצֵאתִי אֹתָם מֵאֶרֶץ מִצְרַיִם לְשָׁכְנִי בְתוֹכָם אֲנִי יְהוָה אֱלֹהֵיהֶם׃ 32.27. וַיֹּאמֶר לָהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל שִׂימוּ אִישׁ־חַרְבּוֹ עַל־יְרֵכוֹ עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לָשַׁעַר בַּמַּחֲנֶה וְהִרְגוּ אִישׁ־אֶת־אָחִיו וְאִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־קְרֹבוֹ׃ 1.5. And all the souls that came out of the loins of Jacob were seventy souls; and Joseph was in Egypt already." 4.20. And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt; and Moses took the rod of God in his hand." 4.22. And thou shalt say unto Pharaoh: Thus saith the LORD: Israel is My son, My first-born." 4.23. And I have said unto thee: Let My son go, that he may serve Me; and thou hast refused to let him go. ‘Behold, I will slay thy first-born.’" 4.24. And it came to pass on the way at the lodging-place, that the LORD met him, and sought to kill him." 4.25. Then Zipporah took a flint, and cut off the foreskin of her son, and cast it at his feet; and she said: ‘Surely a bridegroom of blood art thou to me.’" 4.26. So He let him alone. Then she said: ‘A bridegroom of blood in regard of the circumcision.’" 6.7. and I will take you to Me for a people, and I will be to you a God; and ye shall know that I am the LORD your God, who brought you out from under the burdens of the Egyptians." 11.1. And the LORD said unto Moses: ‘Yet one plague more will I bring upon Pharaoh, and upon Egypt; afterwards he will let you go hence; when he shall let you go, he shall surely thrust you out hence altogether." 12.13. And the blood shall be to you for a token upon the houses where ye are; and when I see the blood, I will pass over you, and there shall no plague be upon you to destroy you, when I smite the land of Egypt." 12.48. And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof." 12.49. One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.’" 16.35. And the children of Israel did eat the manna forty years, until they came to a land inhabited; they did eat the manna, until they came unto the borders of the land of Canaan." 19.5. Now therefore, if ye will hearken unto My voice indeed, and keep My covet, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine;" 24.1. And unto Moses He said: ‘Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off;" 24.9. Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel;" 29.45. And I will dwell among the children of Israel, and will be their God." 29.46. And they shall know that I am the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them. I am the LORD their God." 32.27. And he said unto them: ‘Thus saith the LORD, the God of Israel: Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.’"
3. Hebrew Bible, Genesis, 1, 1.1, 1.2, 1.3, 1.4, 1.5, 1.24, 1.26, 1.27, 1.28, 1.31, 2, 2.4, 2.7, 2.8, 2.14, 2.15, 3, 3.8, 3.22, 3.23, 3.24, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.16, 4.17, 4.25, 4.26, 5, 5.1, 5.29, 5.32, 6, 6.1, 6.2, 6.3, 6.4, 7, 7.9, 7.13, 7.14, 7.15, 7.16, 8, 9, 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, 9.25, 9.26, 9.27, 9.28, 10.5, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 11, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.27, 11.28, 11.29, 11.30, 11.31, 11.31-12.9, 11.32, 12, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 13, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17, 13.18, 14, 14.4, 15, 15.6, 15.9, 15.10, 15.11, 15.12, 16, 16.6, 16.7, 16.8, 17, 17.7, 17.8, 18, 18.21, 18.22, 19, 20, 21, 22, 23, 24, 24.4, 25, 26, 26.2, 26.3, 26.5, 26.12, 26.13, 26.14, 27, 28, 28.11, 28.12, 28.13, 29, 30, 31, 32, 33, 34, 35, 35.2, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50 (9th cent. BCE - 3rd cent. BCE)

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

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

1.6. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתוֹכָם׃ 2.1. וַיֹּאמֶר אֵלֶיהָ כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי גַּם אֶת־הַטּוֹב נְקַבֵּל מֵאֵת הָאֱלֹהִים וְאֶת־הָרָע לֹא נְקַבֵּל בְּכָל־זֹאת לֹא־חָטָא אִיּוֹב בִּשְׂפָתָיו׃ 2.1. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתֹכָם לְהִתְיַצֵּב עַל־יְהוָה׃ 38.7. בְּרָן־יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל־בְּנֵי אֱלֹהִים׃ 1.6. Now it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them." 2.1. Again it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD." 38.7. When the morning stars sang together, And all the sons of God shouted for joy?"
6. Hebrew Bible, Leviticus, 11.45, 12.6, 15.29, 17.11-17.14, 19.34, 24.22, 26.11 (9th cent. BCE - 3rd cent. BCE)

11.45. כִּי אֲנִי יְהוָה הַמַּעֲלֶה אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיֹת לָכֶם לֵאלֹהִים וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אָנִי׃ 12.6. וּבִמְלֹאת יְמֵי טָהֳרָהּ לְבֵן אוֹ לְבַת תָּבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְעֹלָה וּבֶן־יוֹנָה אוֹ־תֹר לְחַטָּאת אֶל־פֶּתַח אֹהֶל־מוֹעֵד אֶל־הַכֹּהֵן׃ 15.29. וּבַיּוֹם הַשְּׁמִינִי תִּקַּח־לָהּ שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה וְהֵבִיאָה אוֹתָם אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל מוֹעֵד׃ 17.11. כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל־הַמִּזְבֵּחַ לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם כִּי־הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר׃ 17.12. עַל־כֵּן אָמַרְתִּי לִבְנֵי יִשְׂרָאֵל כָּל־נֶפֶשׁ מִכֶּם לֹא־תֹאכַל דָּם וְהַגֵּר הַגָּר בְּתוֹכְכֶם לֹא־יֹאכַל דָּם׃ 17.13. וְאִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּתוֹכָם אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ־עוֹף אֲשֶׁר יֵאָכֵל וְשָׁפַךְ אֶת־דָּמוֹ וְכִסָּהוּ בֶּעָפָר׃ 17.14. כִּי־נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ בְנַפְשׁוֹ הוּא וָאֹמַר לִבְנֵי יִשְׂרָאֵל דַּם כָּל־בָּשָׂר לֹא תֹאכֵלוּ כִּי נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ הִוא כָּל־אֹכְלָיו יִכָּרֵת׃ 19.34. כְּאֶזְרָח מִכֶּם יִהְיֶה לָכֶם הַגֵּר הַגָּר אִתְּכֶם וְאָהַבְתָּ לוֹ כָּמוֹךָ כִּי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 24.22. מִשְׁפַּט אֶחָד יִהְיֶה לָכֶם כַּגֵּר כָּאֶזְרָח יִהְיֶה כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 26.11. וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם וְלֹא־תִגְעַל נַפְשִׁי אֶתְכֶם׃ 11.45. For I am the LORD that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. ." 12.6. And when the days of her purification are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt-offering, and a young pigeon, or a turtle-dove, for a sin-offering, unto the door of the tent of meeting, unto the priest." 15.29. And on the eighth day she shall take unto her two turtle-doves, or two young pigeons, and bring them unto the priest, to the door of the tent of meeting." 17.11. For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life." 17.12. Therefore I said unto the children of Israel: No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood." 17.13. And whatsoever man there be of the children of Israel, or of the strangers that sojourn among them, that taketh in hunting any beast or fowl that may be eaten, he shall pour out the blood thereof, and cover it with dust." 17.14. For as to the life of all flesh, the blood thereof is all one with the life thereof; therefore I said unto the children of Israel: Ye shall eat the blood of no manner of flesh; for the life of all flesh is the blood thereof; whosoever eateth it shall be cut off." 19.34. The stranger that sojourneth with you shall be unto you as the home-born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God." 24.22. Ye shall have one manner of law, as well for the stranger, as for the home-born; for I am the LORD your God.’" 26.11. And I will set My tabernacle among you, and My soul shall not abhor you."
7. Hebrew Bible, Malachi, 2.16 (9th cent. BCE - 3rd cent. BCE)

2.16. כִּי־שָׂנֵא שַׁלַּח אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל וְכִסָּה חָמָס עַל־לְבוּשׁוֹ אָמַר יְהוָה צְבָאוֹת וְנִשְׁמַרְתֶּם בְּרוּחֲכֶם וְלֹא תִבְגֹּדוּ׃ 2.16. For I hate putting away, Saith the LORD, the God of Israel, And him that covereth his garment with violence, Saith the LORD of hosts; Therefore take heed to your spirit, That ye deal not treacherously."
8. Hebrew Bible, Numbers, 6.2, 9.14, 11.16, 11.24-11.25, 29.12-29.34 (9th cent. BCE - 3rd cent. BCE)

6.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אוֹ־אִשָּׁה כִּי יַפְלִא לִנְדֹּר נֶדֶר נָזִיר לְהַזִּיר לַיהוָה׃ 6.2. וְהֵנִיף אוֹתָם הַכֹּהֵן תְּנוּפָה לִפְנֵי יְהוָה קֹדֶשׁ הוּא לַכֹּהֵן עַל חֲזֵה הַתְּנוּפָה וְעַל שׁוֹק הַתְּרוּמָה וְאַחַר יִשְׁתֶּה הַנָּזִיר יָיִן׃ 9.14. וְכִי־יָגוּר אִתְּכֶם גֵּר וְעָשָׂה פֶסַח לַיהוָה כְּחֻקַּת הַפֶּסַח וּכְמִשְׁפָּטוֹ כֵּן יַעֲשֶׂה חֻקָּה אַחַת יִהְיֶה לָכֶם וְלַגֵּר וּלְאֶזְרַח הָאָרֶץ׃ 11.16. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃ 11.24. וַיֵּצֵא מֹשֶׁה וַיְדַבֵּר אֶל־הָעָם אֵת דִּבְרֵי יְהוָה וַיֶּאֱסֹף שִׁבְעִים אִישׁ מִזִּקְנֵי הָעָם וַיַּעֲמֵד אֹתָם סְבִיבֹת הָאֹהֶל׃ 11.25. וַיֵּרֶד יְהוָה בֶּעָנָן וַיְדַבֵּר אֵלָיו וַיָּאצֶל מִן־הָרוּחַ אֲשֶׁר עָלָיו וַיִּתֵּן עַל־שִׁבְעִים אִישׁ הַזְּקֵנִים וַיְהִי כְּנוֹחַ עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ וְלֹא יָסָפוּ׃ 29.12. וּבַחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ וְחַגֹּתֶם חַג לַיהוָה שִׁבְעַת יָמִים׃ 29.13. וְהִקְרַבְתֶּם עֹלָה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה פָּרִים בְּנֵי־בָקָר שְׁלֹשָׁה עָשָׂר אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם יִהְיוּ׃ 29.14. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר הָאֶחָד לִשְׁלֹשָׁה עָשָׂר פָּרִים שְׁנֵי עֶשְׂרֹנִים לָאַיִל הָאֶחָד לִשְׁנֵי הָאֵילִם׃ 29.15. וְעִשָּׂרוֹן עִשָּׂרוֹן לַכֶּבֶשׂ הָאֶחָד לְאַרְבָּעָה עָשָׂר כְּבָשִׂים׃ 29.16. וּשְׂעִיר־עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ׃ 29.17. וּבַיּוֹם הַשֵּׁנִי פָּרִים בְּנֵי־בָקָר שְׁנֵים עָשָׂר אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃ 29.18. וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃ 29.19. וּשְׂעִיר־עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכֵּיהֶם׃ 29.21. וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃ 29.22. וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכָּהּ׃ 29.23. וּבַיּוֹם הָרְבִיעִי פָּרִים עֲשָׂרָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃ 29.24. מִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃ 29.25. וּשְׂעִיר־עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ׃ 29.26. וּבַיּוֹם הַחֲמִישִׁי פָּרִים תִּשְׁעָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃ 29.27. וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃ 29.28. וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכָּהּ׃ 29.29. וּבַיּוֹם הַשִּׁשִּׁי פָּרִים שְׁמֹנָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃ 29.31. וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וּנְסָכֶיהָ׃ 29.32. וּבַיּוֹם הַשְּׁבִיעִי פָּרִים שִׁבְעָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃ 29.33. וּמִנְחָתָם וְנִסְכֵּהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כְּמִשְׁפָּטָם׃ 29.34. וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ׃ 6.2. Speak unto the children of Israel, and say unto them: When either man or woman shall clearly utter a vow, the vow of a Nazirite, to consecrate himself unto the LORD," 9.14. And if a stranger shall sojourn among you, and will keep the passover unto the LORD: according to the statute of the passover, and according to the ordice thereof, so shall he do; ye shall have one statute, both for the stranger, and for him that is born in the land.’" 11.16. And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee." 11.24. And Moses went out, and told the people the words of the LORD; and he gathered seventy men of the elders of the people, and set them round about the Tent." 11.25. And the LORD came down in the cloud, and spoke unto him, and took of the spirit that was upon him, and put it upon the seventy elders; and it came to pass, that, when the spirit rested upon them, they prophesied, but they did so no more." 29.12. And on the fifteenth day of the seventh month ye shall have a holy convocation: ye shall do no manner of servile work, and ye shall keep a feast unto the LORD seven days;" 29.13. and ye shall present a burnt-offering, an offering made by fire, of a sweet savour unto the LORD: thirteen young bullocks, two rams, fourteen he-lambs of the first year; they shall be without blemish;" 29.14. and their meal-offering, fine flour mingled with oil, three tenth parts for every bullock of the thirteen bullocks, two tenth parts for each ram of the two rams," 29.15. and a several tenth part for every lamb of the fourteen lambs;" 29.16. and one he-goat for a sin-offering beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof." 29.17. And on the second day ye shall present twelve young bullocks, two rams, fourteen he-lambs of the first year without blemish;" 29.18. and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;" 29.19. and one he-goat for a sin-offering; beside the continual burnt-offering, and the meal-offering thereof, and their drink-offerings." 29.20. And on the third day eleven bullocks, two rams, fourteen he-lambs of the first year without blemish;" 29.21. and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;" 29.22. and one he-goat for a sin-offering; beside the continual burnt-offering, and the meal-offering thereof, and the drink-offering thereof." 29.23. And on the fourth day ten bullocks, two rams, fourteen he-lambs of the first year without blemish;" 29.24. their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;" 29.25. and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof." 29.26. And on the fifth day nine bullocks, two rams, fourteen he-lambs of the first year without blemish;" 29.27. and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;" 29.28. and one he-goat for a sin-offering; beside the continual burnt-offering, and the meal-offering thereof, and the drink-offering thereof." 29.29. And on the sixth day eight bullocks, two rams, fourteen he-lambs of the first year without blemish;" 29.30. and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;" 29.31. and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offerings thereof." 29.32. And on the seventh day seven bullocks, two rams, fourteen he-lambs of the first year without blemish;" 29.33. and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;" 29.34. and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof."
9. Hebrew Bible, Proverbs, 24.17 (9th cent. BCE - 3rd cent. BCE)

24.17. בִּנְפֹל אויביך [אוֹיִבְךָ] אַל־תִּשְׂמָח וּבִכָּשְׁלוֹ אַל־יָגֵל לִבֶּךָ׃ 24.17. Rejoice not when thine enemy falleth, And let not thy heart be glad when he stumbleth;"
10. Hebrew Bible, Psalms, 1.2, 92.6, 95.5, 96.4-96.5, 105.2, 105.4-105.5, 106.34-106.39, 136.5-136.9 (9th cent. BCE - 3rd cent. BCE)

1.2. כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃ 92.6. מַה־גָּדְלוּ מַעֲשֶׂיךָ יְהוָה מְאֹד עָמְקוּ מַחְשְׁבֹתֶיךָ׃ 95.5. אֲשֶׁר־לוֹ הַיָּם וְהוּא עָשָׂהוּ וְיַבֶּשֶׁת יָדָיו יָצָרוּ׃ 96.4. כִּי גָדוֹל יְהוָה וּמְהֻלָּל מְאֹד נוֹרָא הוּא עַל־כָּל־אֱלֹהִים׃ 96.5. כִּי כָּל־אֱלֹהֵי הָעַמִּים אֱלִילִים וַיהוָה שָׁמַיִם עָשָׂה׃ 105.2. שִׁירוּ־לוֹ זַמְּרוּ־לוֹ שִׂיחוּ בְּכָל־נִפְלְאוֹתָיו׃ 105.2. שָׁלַח מֶלֶךְ וַיַּתִּירֵהוּ מֹשֵׁל עַמִּים וַיְפַתְּחֵהוּ׃ 105.5. זִכְרוּ נִפְלְאוֹתָיו אֲשֶׁר־עָשָׂה מֹפְתָיו וּמִשְׁפְּטֵי־פִיו׃ 106.34. לֹא־הִשְׁמִידוּ אֶת־הָעַמִּים אֲשֶׁר אָמַר יְהוָה לָהֶם׃ 106.35. וַיִּתְעָרְבוּ בַגּוֹיִם וַיִּלְמְדוּ מַעֲשֵׂיהֶם׃ 106.36. וַיַּעַבְדוּ אֶת־עֲצַבֵּיהֶם וַיִּהְיוּ לָהֶם לְמוֹקֵשׁ׃ 106.37. וַיִּזְבְּחוּ אֶת־בְּנֵיהֶם וְאֶת־בְּנוֹתֵיהֶם לַשֵּׁדִים׃ 106.38. וַיִּשְׁפְּכוּ דָם נָקִי דַּם־בְּנֵיהֶם וּבְנוֹתֵיהֶם אֲשֶׁר זִבְּחוּ לַעֲצַבֵּי כְנָעַן וַתֶּחֱנַף הָאָרֶץ בַּדָּמִים׃ 106.39. וַיִּטְמְאוּ בְמַעֲשֵׂיהֶם וַיִּזְנוּ בְּמַעַלְלֵיהֶם׃ 136.5. לְעֹשֵׂה הַשָּׁמַיִם בִּתְבוּנָה כִּי לְעוֹלָם חַסְדּוֹ׃ 136.6. לְרֹקַע הָאָרֶץ עַל־הַמָּיִם כִּי לְעוֹלָם חַסְדּוֹ׃ 136.7. לְעֹשֵׂה אוֹרִים גְּדֹלִים כִּי לְעוֹלָם חַסְדּוֹ׃ 136.8. אֶת־הַשֶּׁמֶשׁ לְמֶמְשֶׁלֶת בַּיּוֹם כִּי לְעוֹלָם חַסְדּוֹ׃ 136.9. אֶת־הַיָּרֵחַ וְכוֹכָבִים לְמֶמְשְׁלוֹת בַּלָּיְלָה כִּי לְעוֹלָם חַסְדּוֹ׃ 1.2. But his delight is in the law of the LORD; and in His law doth he meditate day and night." 92.6. How great are Thy works, O LORD! Thy thoughts are very deep." 95.5. The sea is His, and He made it; And His hands formed the dry land." 96.4. For great is the LORD, and highly to be praised; He is to be feared above all gods. ." 96.5. For all the gods of the peoples are things of nought; But the LORD made the heavens." 105.2. Sing unto Him, sing praises unto Him; Speak ye of all His marvellous works." 105.5. Remember His marvellous works that He hath done, His wonders, and the judgments of His mouth;" 106.34. They did not destroy the peoples, As the LORD commanded them;" 106.35. But mingled themselves with the nations, And learned their works;" 106.36. And they served their idols, Which became a snare unto them;" 106.37. Yea, they sacrificed their sons and their daughters unto demons," 106.38. And shed innocent blood, even the blood of their sons and of their daughters, Whom they sacrificed unto the idols of Canaan; And the land was polluted with blood." 106.39. Thus were they defiled with their works, And went astray in their doings." 136.5. To Him that by understanding made the heavens, for His mercy endureth for ever." 136.6. To Him that spread forth the earth above the waters, For His mercy endureth for ever." 136.7. To Him that made great lights, For His mercy endureth for ever;" 136.8. The sun to rule by day, For His mercy endureth for ever;" 136.9. The moon and stars to rule by night, For His mercy endureth for ever."
11. Hebrew Bible, Isaiah, 1.6, 2.2-2.4, 19.22, 40.6, 56.1-56.8, 66.16, 66.18-66.22, 66.24 (8th cent. BCE - 5th cent. BCE)

1.6. מִכַּף־רֶגֶל וְעַד־רֹאשׁ אֵין־בּוֹ מְתֹם פֶּצַע וְחַבּוּרָה וּמַכָּה טְרִיָּה לֹא־זֹרוּ וְלֹא חֻבָּשׁוּ וְלֹא רֻכְּכָה בַּשָּׁמֶן׃ 2.2. וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית־יְהוָה בְּרֹאשׁ הֶהָרִים וְנִשָּׂא מִגְּבָעוֹת וְנָהֲרוּ אֵלָיו כָּל־הַגּוֹיִם׃ 2.2. בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֵת אֱלִילֵי כַסְפּוֹ וְאֵת אֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ־לוֹ לְהִשְׁתַּחֲוֺת לַחְפֹּר פֵּרוֹת וְלָעֲטַלֵּפִים׃ 2.3. וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה אֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃ 2.4. וְשָׁפַט בֵּין הַגּוֹיִם וְהוֹכִיחַ לְעַמִּים רַבִּים וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשָּׂא גוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּ עוֹד מִלְחָמָה׃ 19.22. וְנָגַף יְהוָה אֶת־מִצְרַיִם נָגֹף וְרָפוֹא וְשָׁבוּ עַד־יְהוָה וְנֶעְתַּר לָהֶם וּרְפָאָם׃ 40.6. קוֹל אֹמֵר קְרָא וְאָמַר מָה אֶקְרָא כָּל־הַבָּשָׂר חָצִיר וְכָל־חַסְדּוֹ כְּצִיץ הַשָּׂדֶה׃ 56.1. צפו [צֹפָיו] עִוְרִים כֻּלָּם לֹא יָדָעוּ כֻּלָּם כְּלָבִים אִלְּמִים לֹא יוּכְלוּ לִנְבֹּחַ הֹזִים שֹׁכְבִים אֹהֲבֵי לָנוּם׃ 56.1. כֹּה אָמַר יְהוָה שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה כִּי־קְרוֹבָה יְשׁוּעָתִי לָבוֹא וְצִדְקָתִי לְהִגָּלוֹת׃ 56.2. אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה־זֹּאת וּבֶן־אָדָם יַחֲזִיק בָּהּ שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ וְשֹׁמֵר יָדוֹ מֵעֲשׂוֹת כָּל־רָע׃ 56.3. וְאַל־יֹאמַר בֶּן־הַנֵּכָר הַנִּלְוָה אֶל־יְהוָה לֵאמֹר הַבְדֵּל יַבְדִּילַנִי יְהוָה מֵעַל עַמּוֹ וְאַל־יֹאמַר הַסָּרִיס הֵן אֲנִי עֵץ יָבֵשׁ׃ 56.4. כִּי־כֹה אָמַר יְהוָה לַסָּרִיסִים אֲשֶׁר יִשְׁמְרוּ אֶת־שַׁבְּתוֹתַי וּבָחֲרוּ בַּאֲשֶׁר חָפָצְתִּי וּמַחֲזִיקִים בִּבְרִיתִי׃ 56.5. וְנָתַתִּי לָהֶם בְּבֵיתִי וּבְחוֹמֹתַי יָד וָשֵׁם טוֹב מִבָּנִים וּמִבָּנוֹת שֵׁם עוֹלָם אֶתֶּן־לוֹ אֲשֶׁר לֹא יִכָּרֵת׃ 56.6. וּבְנֵי הַנֵּכָר הַנִּלְוִים עַל־יְהוָה לְשָׁרְתוֹ וּלְאַהֲבָה אֶת־שֵׁם יְהוָה לִהְיוֹת לוֹ לַעֲבָדִים כָּל־שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ וּמַחֲזִיקִים בִּבְרִיתִי׃ 56.7. וַהֲבִיאוֹתִים אֶל־הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל־מִזְבְּחִי כִּי בֵיתִי בֵּית־תְּפִלָּה יִקָּרֵא לְכָל־הָעַמִּים׃ 56.8. נְאֻם אֲדֹנָי יְהוִה מְקַבֵּץ נִדְחֵי יִשְׂרָאֵל עוֹד אֲקַבֵּץ עָלָיו לְנִקְבָּצָיו׃ 66.16. כִּי בָאֵשׁ יְהוָה נִשְׁפָּט וּבְחַרְבּוֹ אֶת־כָּל־בָּשָׂר וְרַבּוּ חַלְלֵי יְהוָה׃ 66.18. וְאָנֹכִי מַעֲשֵׂיהֶם וּמַחְשְׁבֹתֵיהֶם בָּאָה לְקַבֵּץ אֶת־כָּל־הַגּוֹיִם וְהַלְּשֹׁנוֹת וּבָאוּ וְרָאוּ אֶת־כְּבוֹדִי׃ 66.19. וְשַׂמְתִּי בָהֶם אוֹת וְשִׁלַּחְתִּי מֵהֶם פְּלֵיטִים אֶל־הַגּוֹיִם תַּרְשִׁישׁ פּוּל וְלוּד מֹשְׁכֵי קֶשֶׁת תֻּבַל וְיָוָן הָאִיִּים הָרְחֹקִים אֲשֶׁר לֹא־שָׁמְעוּ אֶת־שִׁמְעִי וְלֹא־רָאוּ אֶת־כְּבוֹדִי וְהִגִּידוּ אֶת־כְּבוֹדִי בַּגּוֹיִם׃ 66.21. וְגַם־מֵהֶם אֶקַּח לַכֹּהֲנִים לַלְוִיִּם אָמַר יְהוָה׃ 66.22. כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֳדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה עֹמְדִים לְפָנַי נְאֻם־יְהוָה כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם׃ 66.24. וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפֹּשְׁעִים בִּי כִּי תוֹלַעְתָּם לֹא תָמוּת וְאִשָּׁם לֹא תִכְבֶּה וְהָיוּ דֵרָאוֹן לְכָל־בָּשָׂר׃ 1.6. From the sole of the foot even unto the head There is no soundness in it; But wounds, and bruises, and festering sores: They have not been pressed, neither bound up, Neither mollified with oil." 2.2. And it shall come to pass in the end of days, That the mountain of the LORD’S house Shall be established as the top of the mountains, And shall be exalted above the hills; And all nations shall flow unto it." 2.3. And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, To the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths.’ For out of Zion shall go forth the law, And the word of the LORD from Jerusalem." 2.4. And He shall judge between the nations, And shall decide for many peoples; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more." 19.22. And the LORD will smite Egypt, smiting and healing; and they shall return unto the LORD, and He will be entreated of them, and will heal them." 40.6. Hark! one saith: ‘Proclaim!’ And he saith: ‘What shall I proclaim?’ ’All flesh is grass, And all the goodliness thereof is as the flower of the field;" 56.1. Thus saith the LORD: Keep ye justice, and do righteousness; For My salvation is near to come, And My favour to be revealed." 56.2. Happy is the man that doeth this, And the son of man that holdeth fast by it: That keepeth the sabbath from profaning it, And keepeth his hand from doing any evil." 56.3. Neither let the alien, That hath joined himself to the LORD, speak, saying: ‘The LORD will surely separate me from His people’; Neither let the eunuch say: ‘Behold, I am a dry tree.’" 56.4. For thus saith the LORD Concerning the eunuchs that keep My sabbaths, And choose the things that please Me, And hold fast by My covet:" 56.5. Even unto them will I give in My house And within My walls a monument and a memorial Better than sons and daughters; I will give them an everlasting memorial, That shall not be cut off." 56.6. Also the aliens, that join themselves to the LORD, to minister unto Him, And to love the name of the LORD, To be His servants, Every one that keepeth the sabbath from profaning it, And holdeth fast by My covet:" 56.7. Even them will I bring to My holy mountain, And make them joyful in My house of prayer; Their burnt-offerings and their sacrifices Shall be acceptable upon Mine altar; For My house shall be called A house of prayer for all peoples." 56.8. Saith the Lord GOD who gathereth the dispersed of Israel: Yet I will gather others to him, beside those of him that are gathered." 66.16. For by fire will the LORD contend, And by His sword with all flesh; And the slain of the LORD shall be many." 66.18. For I [know] their works and their thoughts; [the time] cometh, that I will gather all nations and tongues; and they shall come, and shall see My glory." 66.19. And I will work a sign among them, and I will send such as escape of them unto the nations, to Tarshish, Pul and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the nations." 66.20. And they shall bring all your brethren out of all the nations for an offering unto the LORD, upon horses, and in chariots, and in fitters, and upon mules, and upon swift beasts, to My holy mountain Jerusalem, saith the LORD, as the children of Israel bring their offering in a clean vessel into the house of the LORD." 66.21. And of them also will I take for the priests and for the Levites, saith the LORD." 66.22. For as the new heavens and the new earth, which I will make, shall remain before Me, saith the LORD, so shall your seed and your name remain." 66.24. And they shall go forth, and look Upon the carcasses of the men that have rebelled against Me; For their worm shall not die, Neither shall their fire be quenched; And they shall be an abhorring unto all flesh. "
12. Hebrew Bible, Jeremiah, 25.11-25.12, 29.10 (8th cent. BCE - 5th cent. BCE)

25.11. וְהָיְתָה כָּל־הָאָרֶץ הַזֹּאת לְחָרְבָּה לְשַׁמָּה וְעָבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־מֶלֶךְ בָּבֶל שִׁבְעִים שָׁנָה׃ 25.12. וְהָיָה כִמְלֹאות שִׁבְעִים שָׁנָה אֶפְקֹד עַל־מֶלֶךְ־בָּבֶל וְעַל־הַגּוֹי הַהוּא נְאֻם־יְהוָה אֶת־עֲוֺנָם וְעַל־אֶרֶץ כַּשְׂדִּים וְשַׂמְתִּי אֹתוֹ לְשִׁמְמוֹת עוֹלָם׃ 25.11. And this whole land shall be a desolation, and a waste; and these nations shall serve the king of Babylon seventy years." 25.12. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans; and I will make it perpetual desolations." 29.10. For thus saith the LORD: After seventy years are accomplished for Babylon, I will remember you, and perform My good word toward you, in causing you to return to this place."
13. Homer, Iliad, 15.185-15.199 (8th cent. BCE - 7th cent. BCE)

15.185. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.186. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.187. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.188. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.189. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.190. /I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet 15.191. /I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet 15.192. /I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet 15.193. /I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet 15.194. /I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet 15.195. /let him abide in his third portion, how strong soever he be.And with might of hand let him not seek to affright me, as though I were some coward. His daughters and his sons were it better for him to threaten with blustering words, even them that himself begat, who perforce will hearken to whatsoever he may bid. 15.196. /let him abide in his third portion, how strong soever he be.And with might of hand let him not seek to affright me, as though I were some coward. His daughters and his sons were it better for him to threaten with blustering words, even them that himself begat, who perforce will hearken to whatsoever he may bid. 15.197. /let him abide in his third portion, how strong soever he be.And with might of hand let him not seek to affright me, as though I were some coward. His daughters and his sons were it better for him to threaten with blustering words, even them that himself begat, who perforce will hearken to whatsoever he may bid. 15.198. /let him abide in his third portion, how strong soever he be.And with might of hand let him not seek to affright me, as though I were some coward. His daughters and his sons were it better for him to threaten with blustering words, even them that himself begat, who perforce will hearken to whatsoever he may bid. 15.199. /let him abide in his third portion, how strong soever he be.And with might of hand let him not seek to affright me, as though I were some coward. His daughters and his sons were it better for him to threaten with blustering words, even them that himself begat, who perforce will hearken to whatsoever he may bid.
14. Hebrew Bible, Ezekiel, 8.11 (6th cent. BCE - 5th cent. BCE)

8.11. וְשִׁבְעִים אִישׁ מִזִּקְנֵי בֵית־יִשְׂרָאֵל וְיַאֲזַנְיָהוּ בֶן־שָׁפָן עֹמֵד בְּתוֹכָם עֹמְדִים לִפְנֵיהֶם וְאִישׁ מִקְטַרְתּוֹ בְּיָדוֹ וַעֲתַר עֲנַן־הַקְּטֹרֶת עֹלֶה׃ 8.11. And there stood before them seventy men of the elders of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, every man with his censer in his hand; and a thick cloud of incense went up."
15. Hebrew Bible, 1 Chronicles, 1.1 (5th cent. BCE - 3rd cent. BCE)

16. Hebrew Bible, Ezra, 9.1-9.2 (5th cent. BCE - 4th cent. BCE)

9.1. וּכְכַלּוֹת אֵלֶּה נִגְּשׁוּ אֵלַי הַשָּׂרִים לֵאמֹר לֹא־נִבְדְּלוּ הָעָם יִשְׂרָאֵל וְהַכֹּהֲנִים וְהַלְוִיִּם מֵעַמֵּי הָאֲרָצוֹת כְּתוֹעֲבֹתֵיהֶם לַכְּנַעֲנִי הַחִתִּי הַפְּרִזִּי הַיְבוּסִי הָעַמֹּנִי הַמֹּאָבִי הַמִּצְרִי וְהָאֱמֹרִי׃ 9.1. וְעַתָּה מַה־נֹּאמַר אֱלֹהֵינוּ אַחֲרֵי־זֹאת כִּי עָזַבְנוּ מִצְוֺתֶיךָ׃ 9.2. כִּי־נָשְׂאוּ מִבְּנֹתֵיהֶם לָהֶם וְלִבְנֵיהֶם וְהִתְעָרְבוּ זֶרַע הַקֹּדֶשׁ בְּעַמֵּי הָאֲרָצוֹת וְיַד הַשָּׂרִים וְהַסְּגָנִים הָיְתָה בַּמַּעַל הַזֶּה רִאשׁוֹנָה׃ 9.1. Now when these things were done, the princes drew near unto me, saying: ‘The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites." 9.2. For they have taken of their daughters for themselves and for their sons; so that the holy seed have mingled themselves with the peoples of the lands; yea, the hand of the princes and rulers hath been first in this faithlessness.’"
17. Hebrew Bible, Nehemiah, 8.8, 9.6 (5th cent. BCE - 4th cent. BCE)

8.8. וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃ 9.6. אַתָּה־הוּא יְהוָה לְבַדֶּךָ את [אַתָּה] עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃ 8.8. And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading." 9.6. Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee."
18. Herodotus, Histories, 8.105 (5th cent. BCE - 5th cent. BCE)

8.105. Hermotimus, who came from Pedasa, had achieved a fuller vengeance for wrong done to him than had any man whom we know. When he had been taken captive by enemies and put up for sale, he was bought by one Panionius of Chios, a man who had set himself to earn a livelihood out of most wicked practices. He would procure beautiful boys and castrate and take them to Sardis and Ephesus where he sold them for a great price, ,for the barbarians value eunuchs more than perfect men, by reason of the full trust that they have in them. Now among the many whom Panionius had castrated was Hermotimus, who was not entirely unfortunate; he was brought from Sardis together with other gifts to the king, and as time went on, he stood higher in Xerxes' favor than any other eunuch.
19. Anon., 1 Enoch, 7.1, 8.3, 9.6-9.10, 10.11, 12.4, 15.3-15.7, 16.3, 19.1-19.2, 27.2, 32.6, 85.4, 89.11-89.12, 89.32-89.33, 89.51-89.52, 89.54, 93.4, 93.6, 98.4, 98.11, 99.2, 99.6-99.9, 106.14 (3rd cent. BCE - 2nd cent. BCE)

7.1. And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charm 8.3. were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . . 9.6. things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which 9.7. men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the 9.9. women, and have defiled themselves, and revealed to them all kinds of sins. And the women have 10.11. that each one of them will live five hundred years.' And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselve 12.4. called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselve 15.3. for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children 15.4. of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die 15.5. and perish. Therefore have I given them wives also that they might impregnate them, and beget 15.6. children by them, that thus nothing might be wanting to them on earth. But you were formerly 15.7. piritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling. 16.3. to them): 'You have been in heaven, but all the mysteries had not yet been revealed to you, and you knew worthless ones, and these in the hardness of your hearts you have made known to the women, and through these mysteries women and men work much evil on earth. 19.1. And Uriel said to me: 'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand,) till the day of the great judgement in 19.2. which they shall be judged till they are made an end of. And the women also of the angels who 27.2. accursed valley between' Then Uriel, one of the holy angels who was with me, answered and said: 'This accursed valley is for those who are accursed for ever: Here shall all the accursed be gathered together who utter with their lips against the Lord unseemly words and of His glory speak hard things. Here shall they be gathered together, and here 32.6. I said: 'How beautiful is the tree, and how attractive is its look!' Then Raphael the holy angel, who was with me, answered me and said: 'This is the tree of wisdom, of which thy father old (in years) and thy aged mother, who were before thee, have eaten, and they learnt wisdom and their eyes were opened, and they knew that they were naked and they were driven out of the garden.' 85.4. the other red. And that black bull gored the red one and pursued him over the earth, and thereupon 89.12. wild asses multiplied. But that bull which was born from him begat a black wild boar and a white 89.32. them]: ' We are not able to stand before our Lord or to behold Him.' And that sheep which led them again ascended to the summit of that rock, but the sheep began to be blinded and to wander 89.33. from the way which he had showed them, but that sheep wot not thereof. And the Lord of the sheep was wrathful exceedingly against them, and that sheep discovered it, and went down from the summit of the rock, and came to the sheep, and found the greatest part of them blinded and fallen 89.51. And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep 89.52. but the sheep began to slay them. And one of them was saved and was not slain, and it sped away and cried aloud over the sheep; and they sought to slay it, but the Lord of the sheep saved it from 93.4. And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore. 93.6. And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them. 98.4. I have sworn unto you, ye sinners, as a mountain has not become a slave, And a hill does not become the handmaid of a woman, Even so sin has not been sent upon the earth, But man of himself has created it, And under a great curse shall they fall who commit it. 98.11. Woe to you, ye obstinate of heart, who work wickedness and eat blood: Whence have ye good things to eat and to drink and to be filled From all the good things which the Lord the Most High has placed in abundance on the earth; therefore ye shall have no peace. 99.2. Woe to them who pervert the words of uprightness, And transgress the eternal law, And transform themselves into what they were not [into sinners]: They shall be trodden under foot upon the earth. 99.7. And again I swear to you, ye sinners, that sin is prepared for a day of unceasing bloodshed. And they who worship stones, and grave images of gold and silver and wood (and stone) and clay, and those who worship impure spirits and demons, and all kinds of idols not according to knowledge, shall get no manner of help from them. 99.8. And they shall become godless by reason of the folly of their hearts, And their eyes shall be blinded through the fear of their hearts And through visions in their dreams. 99.9. Through these they shall become godless and fearful; For they shall have wrought all their work in a lie, And shall have worshiped a stone: Therefore in an instant shall they perish. 10. Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: 'Go to Noah and tell him in my name 'Hide thyself!' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.' And again the Lord said to Raphael: 'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.' And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men [and cause them to go forth]: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.' And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.
20. Anon., Jubilees, 4.15, 5, 7, 8.10-9.15, 8.11, 8.12, 8.16, 8.19, 8.27, 9.6, 9.14, 9.15, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.25, 10.26, 15.30, 15.31, 15.32, 26.33, 26.34, 35.9 (2nd cent. BCE - 2nd cent. BCE)

21. Dead Sea Scrolls, War Scroll, 10.14-10.15 (2nd cent. BCE - 1st cent. CE)

22. Dead Sea Scrolls, Apgen, 2.23 (2nd cent. BCE - 1st cent. CE)

23. Dead Sea Scrolls, Community Rule, 4.15-4.17 (2nd cent. BCE - 1st cent. CE)

24. Dead Sea Scrolls, Genesis Apocryphon, 2.20, 2.23-2.24 (2nd cent. BCE - 1st cent. CE)

25. Hebrew Bible, Daniel, 7.14, 9.2 (2nd cent. BCE - 2nd cent. BCE)

7.14. וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃ 9.2. בִּשְׁנַת אַחַת לְמָלְכוֹ אֲנִי דָּנִיֵּאל בִּינֹתִי בַּסְּפָרִים מִסְפַּר הַשָּׁנִים אֲשֶׁר הָיָה דְבַר־יְהוָה אֶל־יִרְמִיָה הַנָּבִיא לְמַלֹּאות לְחָרְבוֹת יְרוּשָׁלִַם שִׁבְעִים שָׁנָה׃ 9.2. וְעוֹד אֲנִי מְדַבֵּר וּמִתְפַּלֵּל וּמִתְוַדֶּה חַטָּאתִי וְחַטַּאת עַמִּי יִשְׂרָאֵל וּמַפִּיל תְּחִנָּתִי לִפְנֵי יְהוָה אֱלֹהַי עַל הַר־קֹדֶשׁ אֱלֹהָי׃ 7.14. And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed." 9.2. in the first year of his reign I Daniel meditated in the books, over the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that He would accomplish for the desolations of Jerusalem seventy years."
26. Septuagint, 1 Maccabees, 12.6-12.23 (2nd cent. BCE - 2nd cent. BCE)

12.6. Jonathan the high priest, the senate of the nation, the priests, and the rest of the Jewish people to their brethren the Spartans, greeting. 12.7. Already in time past a letter was sent to Onias the high priest from Arius, who was king among you, stating that you are our brethren, as the appended copy shows. 12.8. Onias welcomed the envoy with honor, and received the letter, which contained a clear declaration of alliance and friendship. 12.9. Therefore, though we have no need of these things, since we have as encouragement the holy books which are in our hands 12.10. we have undertaken to send to renew our brotherhood and friendship with you, so that we may not become estranged from you, for considerable time has passed since you sent your letter to us. 12.11. We therefore remember you constantly on every occasion, both in our feasts and on other appropriate days, at the sacrifices which we offer and in our prayers, as it is right and proper to remember brethren. 12.12. And we rejoice in your glory. 12.13. But as for ourselves, many afflictions and many wars have encircled us; the kings round about us have waged war against us. 12.14. We were unwilling to annoy you and our other allies and friends with these wars 12.15. for we have the help which comes from Heaven for our aid; and we were delivered from our enemies and our enemies were humbled. 12.16. We therefore have chosen Numenius the son of Antiochus and Antipater the son of Jason, and have sent them to Rome to renew our former friendship and alliance with them. 12.17. We have commanded them to go also to you and greet you and deliver to you this letter from us concerning the renewal of our brotherhood. 12.18. And now please send us a reply to this. 12.19. This is a copy of the letter which they sent to Onias: 12.20. Arius, king of the Spartans, to Onias the high priest, greeting. 12.21. It has been found in writing concerning the Spartans and the Jews that they are brethren and are of the family of Abraham. 12.22. And now that we have learned this, please write us concerning your welfare; 12.23. we on our part write to you that your cattle and your property belong to us, and ours belong to you. We therefore command that our envoys report to you accordingly.
27. Septuagint, 2 Maccabees, 4.25, 5.10, 5.15, 7.27, 7.29, 8.21, 13.11, 13.14 (2nd cent. BCE - 2nd cent. BCE)

4.25. After receiving the king's orders he returned, possessing no qualification for the high priesthood, but having the hot temper of a cruel tyrant and the rage of a savage wild beast.' 5.10. He who had cast out many to lie unburied had no one to mourn for him; he had no funeral of any sort and no place in the tomb of his fathers. 5.15. Not content with this, Antiochus dared to enter the most holy temple in all the world, guided by Menelaus, who had become a traitor both to the laws and to his country.' 7.27. But, leaning close to him, she spoke in their native tongue as follows, deriding the cruel tyrant: 'My son, have pity on me. I carried you nine months in my womb, and nursed you for three years, and have reared you and brought you up to this point in your life, and have taken care of you.' 7.29. Do not fear this butcher, but prove worthy of your brothers. Accept death, so that in God's mercy I may get you back again with your brothers.' 8.21. With these words he filled them with good courage and made them ready to die for their laws and their country; then he divided his army into four parts. 13.11. and not to let the people who had just begun to revive fall into the hands of the blasphemous Gentiles. 13.14. So, committing the decision to the Creator of the world and exhorting his men to fight nobly to the death for the laws, temple, city, country, and commonwealth, he pitched his camp near Modein.'
28. Septuagint, Ecclesiasticus (Siracides), 6.7, 11.1, 13.1-13.4, 13.7, 13.15-13.24, 14.3, 14.5, 14.17-14.18, 17.1-17.8, 17.17, 25.9, 33.15, 39.16, 39.33, 40.8, 40.18, 40.20, 40.23-40.26, 41.4, 44.18, 45.4, 50.17 (2nd cent. BCE - 2nd cent. BCE)

13.1. Whoever touches pitch will be defiled,and whoever associates with a proud man will become like him. 13.1. Do not push forward, lest you be repulsed;and do not remain at a distance, lest you be forgotten. 13.2. Do not lift a weight beyond your strength,nor associate with a man mightier and richer than you. How can the clay pot associate with the iron kettle?The pot will strike against it, and will itself be broken. 13.2. Humility is an abomination to a proud man;likewise a poor man is an abomination to a rich one. 13.3. A rich man does wrong, and he even adds reproaches;a poor man suffers wrong, and he must add apologies. 13.4. A rich man will exploit you if you can be of use to him,but if you are in need he will forsake you. 13.7. He will shame you with his foods,until he has drained you two or three times;and finally he will deride you. Should he see you afterwards, he will forsake you,and shake his head at you. 13.15. Every creature loves its like,and every person his neighbor; 13.16. all living beings associate by species,and a man clings to one like himself. 13.17. What fellowship has a wolf with a lamb?No more has a sinner with a godly man. 13.18. What peace is there between a hyena and a dog?And what peace between a rich man and a poor man? 13.19. Wild asses in the wilderness are the prey of lions;likewise the poor are pastures for the rich. 13.21. When a rich man totters, he is steadied by friends,but when a humble man falls, he is even pushed away by friends. 13.22. If a rich man slips, his helpers are many;he speaks unseemly words, and they justify him. If a humble man slips, they even reproach him;he speaks sensibly, and receives no attention. 13.23. When the rich man speaks all are silent,and they extol to the clouds what he says. When the poor man speaks they say, "Who is this fellow?" And should he stumble, they even push him down. 13.24. Riches are good if they are free from sin,and poverty is evil in the opinion of the ungodly. 14.3. Riches are not seemly for a stingy man;and of what use is property to an envious man? 14.5. If a man is mean to himself, to whom will he be generous?He will not enjoy his own riches. 14.17. All living beings become old like a garment,for the decree from of old is, "You must surely die! 14.18. Like flourishing leaves on a spreading tree which sheds some and puts forth others,so are the generations of flesh and blood:one dies and another is born. 17.1. The Lord created man out of earth,and turned him back to it again. 17.1. And they will praise his holy name,to proclaim the grandeur of his works. 17.2. He gave to men few days, a limited time,but granted them authority over the things upon the earth. 17.2. Their iniquities are not hidden from him,and all their sins are before the Lord. 17.3. He endowed them with strength like his own,and made them in his own image. 17.4. He placed the fear of them in all living beings,and granted them dominion over beasts and birds. 17.6. He made for them tongue and eyes;he gave them ears and a mind for thinking. 17.7. He filled them with knowledge and understanding,and showed them good and evil. 17.8. He set his eye upon their hearts to show them the majesty of his works. 17.17. He appointed a ruler for every nation,but Israel is the Lords own portion. 25.9. happy is he who has gained good sense,and he who speaks to attentive listeners. 33.15. Look upon all the works of the Most High;they likewise are in pairs, one the opposite of the other. 39.16. All things are the works of the Lord, for they are very good,and whatever he commands will be done in his time. 39.33. The works of the Lord are all good,and he will supply every need in its hour. 40.8. With all flesh, both man and beast,and upon sinners seven times more 40.18. Life is sweet for the self-reliant and the worker,but he who finds treasure is better off than both. 40.23. A friend or a companion never meets one amiss,but a wife with her husband is better than both. 40.24. Brothers and help are for a time of trouble,but almsgiving rescues better than both. 40.25. Gold and silver make the foot stand sure,but good counsel is esteemed more than both. 40.26. Riches and strength lift up the heart,but the fear of the Lord is better than both. There is no loss in the fear of the Lord,and with it there is no need to seek for help. 41.4. and how can you reject the good pleasure of the Most High?Whether life is for ten or a hundred or a thousand years,there is no inquiry about it in Hades. 44.18. Everlasting covets were made with him that all flesh should not be blotted out by a flood. 45.4. He sanctified him through faithfulness and meekness;he chose him out of all mankind. 50.17. Then all the people together made haste and fell to the ground upon their faces to worship their Lord,the Almighty, God Most High.
29. Septuagint, Judith, 5.12 (2nd cent. BCE - 0th cent. CE)

5.12. Then they cried out to their God, and he afflicted the whole land of Egypt with incurable plagues; and so the Egyptians drove them out of their sight.
30. Septuagint, Wisdom of Solomon, 14-15, 13 (2nd cent. BCE - 1st cent. BCE)

31. Anon., Sibylline Oracles, 3.1-3.92, 3.108-3.116, 3.143-3.146, 3.256, 3.319-3.350 (1st cent. BCE - 5th cent. CE)

3.1. O THOU high-thundering blessed heavenly One 3.2. Who hast set in their place the cherubim 3.3. I, who have uttered what is all too true 3.4. Entreat thee, let me have a little rest; 3.5. 5 For my heart has grown weary from within. 3.6. But why again leaps my heart, and my soul 3.7. With a whip smitten from within constrained 3.8. To utter forth its message unto all? 3.9. But yet again will I proclaim all thing 3.10. 10 Which God commands me to proclaim to men. 3.11. O men, that in your image have a form 3.12. Fashioned of God, why do ye vainly stray 3.13. And walk not in the straight way, always mindful 3.14. of the immortal Maker? God is one 3.15. 15 Sovereign, ineffable, dwelling in heaven 3.16. The self-existent and invisible 3.17. Himself alone beholding everything; 3.18. Him sculptor's hand made not, nor is his form 3.19. Shown by man's art from gold or ivory; 3.20. 20 But he, eternal Lord, proclaims himself 3.21. As one who is and was erst and shall be 3.22. Again hereafter. For who being mortal 3.23. Can see God with his eyes? Or who shall bear 3.24. To hear the only name of heaven's great God 3.25. 25 The ruler of the world? He by his word 3.26. Created all things, even heaven and sea 3.27. And tireless sun, and full moon and bright stars 3.28. And mighty mother Tethys, springs and rivers 3.28. 28 of the Chaldeans, nor astronomize; 3.29. Imperishable fire, and days and nights. 3.29. O For these are all deceptive, in so far 3.30. 30 This is the God who formed four-lettered Adam 3.30. As foolish men go seeking day by day 3.31. The first one formed, and filling with his name 3.31. Training their souls unto no useful work; 3.32. East, west, and south, and north. The same is he 3.32. And then did they teach miserable men 3.33. Who fixed the pattern of the human form 3.33. Deceptions, whence to mortals on the earth 3.34. And made wild beasts, and creeping things, and fowls. 3.35. 35 Ye do not worship neither fear ye God 3.36. But vainly go astray and bow the knee 3.37. To serpents, and make offering to cats 3.38. And idols, and stone images of men 3.39. And sit before the doors of godless temples; 3.40. 40 Ye guard him who is God, who keeps all things 3.41. And merry with the wickedness of stone 3.42. Forget the judgment of the immortal Saviour 3.43. Who made the heaven and earth. Alas! a race 3.44. That has delight in blood, deceitful, vile 3.45. 45 Ungodly, of false, double-tongued, immoral men 3.46. Adulterous, idolous, designing fraud 3.47. An evil madness raving in their hearts 3.48. For themselves plundering, having shameless soul; 3.49. For no one who has riches will impart 3.50. 50 To another, but dire wickedness shall be 3.51. Among all mortals, and for sake of gain 3.52. Will many widows not at all keep faith 3.53. But secretly love others, and the bond 3.54. of life those who have husbands do not keep. 3.55. 55 But when Rome shall o'er Egypt also rule 3.56. Governing always, then shall there appear 3.57. The greatest kingdom of the immortal King 3.58. Over men. And a holy Lord shall come 3.59. To hold the scepter over every land 3.60. 60 Unto all ages of fast-hastening time. 3.61. And then shall come inexorable wrath 3.62. On Latin men; three shall by piteous fate 3.63. Endamage Rome. And perish shall all men 3.64. With their own houses, when from heaven shall flow 3.65. 65 A fiery cataract. Ah, wretched me! 3.66. When shall that day and when shall judgment come 3.67. of the immortal God, the mighty King? 3.68. But just now, O ye cities, ye are built 3.69. And all adorned with temples and race-grounds 3.70. 70 Markets, and images of wood, of gold 3.71. of silver and of stone, that ye may come 3.72. Unto the bitter day. For it shall come 3.73. When there shall pass among all men a stench 3.74. of brimstone. Yet each thing will I declare 3.75. 75 In all the cities where men suffer ills. 3.76. From the Sebastenes Beliar shall come 3.77. Hereafter, and the height of hills shall he 3.78. Establish, and shall make the sea stand still 3.79. And the great fiery sun and the bright moon 3.80. 80 And he shall raise the dead, and many sign 3.81. Work before men: but nothing shall be brought 3.82. By him unto completion but deceit 3.83. And many mortals shall be lead astray 3.84. Hebrews both true and choice, and lawless men 3.85. 85 Besides who never gave ear to God's word. 3.86. But when the threatenings of the mighty God 3.87. Shall draw near, and a flaming power shall come 3.88. By billow to the earth, it shall consume 3.89. Both Beliar and all the haughty men 3.90. 90 Who put their trust in him. And thereupon 3.91. Shall the whole world be governed by the hand 3.92. of a woman and obedient everywhere. 3.108. Nor spring, nor winter, nor the summer-time 3.109. Nor autumn. And then of the mighty God 3.110. 110 The judgment midway in a mighty age 3.111. Shall come, when all these things shall come to pass. 3.112. O navigable waters and each land 3.113. of the Orient and of the Occident 3.114. Subject shall all things be to him who come 3.115. 115 Into the world again, and therefore he 3.116. Himself became first conscious of his power. 3.143. And he died; and the sons infringing oath 3.144. Stirred up against each other bitter strife 3.145. 145 Which one should have the royal rank and rule 3.146. Over all mortals; and against each other 3.256. Evil to pass from one place to another 3.319. Or, if men's notice he escape, he shall 3.320. 320 By ample satisfaction he destroyed. 3.321. [For the Heavenly finished earth a common good 3.322. For all, and in all hearts as best gift thought.] 3.323. A hundredfold from one, and thus complete 3.325. 325 God's measure. But to them shall also come 3.326. Misfortune, nor do they escape from plague. 3.327. And even thou, forsaking thy fair shrine 3.328. Shalt flee away when it becomes thy lot 3.329. To leave the holy land. And thou shalt be 3.330. 330 Carried to the Assyrians, and shalt see 3.331. Young children and wives serving hostile men; 3.332. And every means of life and wealth shall perish; 3.333. And every land shall be filled up with thee 3.334. And every sea; and everyone shall be 3.335. 335 offended with thy customs; and thy land 3.336. Shall all be desert; and the altar fenced 3.337. And temple of the great God and long wall 3.338. Shall all fall to the ground, since in thy heart 3.339. The holy law of the immortal God 3.340. 340 Thou didst not keep, but, erring, thou didst serve 3.341. Unseemly images, and didst not fear 3.342. The immortal Father, God of all mankind 3.343. Nor will to honor him; but image 3.344. of mortals thou didst honor Therefore now 3.345. 345 of time seven decades shall thy fruitful land 3.346. And the wonders of thy temple all be waste. 3.347. But there remains for thee a goodly end 3.348. And greatest glory, as the immortal God 3.349. Granted thee. But do thou wait and confide 3.350. 350 In the great God's pure laws, when he shall lift
32. Strabo, Geography, 16.2.8 (1st cent. BCE - 1st cent. BCE)

16.2.8. Then follows the district of Cyrrhestica, which extends as far as that of Antioch. On the north near it are Mount Amanus and Commagene. Cyrrhestica extends as far as these places, and touches them. Here is situated a city, Gindarus, the acropolis of Cyrrhestica, and a convenient resort for robbers, and near it a place called Heracleium. It was near these places that Pacorus, the eldest of the sons of the Parthian king, who had invaded Syria, was defeated by Ventidius, and killed.Pagrae, in the district of Antioch, is close to Gindarus. It is a strong fortress situated on the pass over the Amanus, which leads from the gates of the Amanus into Syria. Below Pagrae lies the plain of Antioch, through which flow the rivers Arceuthus, Orontes, and Labotas. In this plain is also the trench of Meleagrus, and the river Oenoparas, on the banks of which Ptolemy Philometor, after having defeated Alexander Balas, died of his wounds.Above these places is a hill called Trapezon from its form, and upon it Ventidius engaged Phranicates the Parthian general.After these places, near the sea, are Seleuceia and Pieria, a mountain continuous with the Amanus and Rhosus, situated between Issus and Seleuceia.Seleuceia formerly had the name of Hydatopotami (rivers of water). It is a considerable fortress, and may defy all attacks; wherefore Pompey, having excluded from it Tigranes, declared it a free city.To the south of Antioch is Apameia, situated in the interior, and to the south of Seleuceia, the mountains Casius and Anti-Casius.Still further on from Seleuceia are the mouths of the Orontes, then the Nymphaeum, a kind of sacred cave, next Casium, then follows Poseidium a small city, and Heracleia.
33. Anon., The Life of Adam And Eve, 14.3 (1st cent. CE - 5th cent. CE)

34. Apollodorus, Bibliotheca, 1.2.1 (1st cent. CE - 2nd cent. CE)

1.2.1. ἐπειδὴ δὲ Ζεὺς ἐγενήθη 1 -- τέλειος, λαμβάνει Μῆτιν τὴν Ὠκεανοῦ συνεργόν, ἣ δίδωσι Κρόνῳ καταπιεῖν φάρμακον, ὑφʼ οὗ ἐκεῖνος ἀναγκασθεὶς πρῶτον μὲν ἐξεμεῖ τὸν λίθον, ἔπειτα τοὺς παῖδας οὓς κατέπιε· μεθʼ ὧν Ζεὺς τὸν πρὸς Κρόνον καὶ Τιτᾶνας ἐξήνεγκε πόλεμον. μαχομένων δὲ αὐτῶν ἐνιαυτοὺς δέκα ἡ Γῆ τῷ Διὶ ἔχρησε τὴν νίκην, τοὺς καταταρταρωθέντας ἂν ἔχῃ συμμάχους· ὁ δὲ τὴν φρουροῦσαν αὐτῶν τὰ δεσμὰ Κάμπην ἀποκτείνας ἔλυσε. καὶ Κύκλωπες τότε Διὶ μὲν διδόασι βροντὴν καὶ ἀστραπὴν καὶ κεραυνόν, Πλούτωνι δὲ κυνέην, 1 -- Ποσειδῶνι δὲ τρίαιναν· οἱ δὲ τούτοις ὁπλισθέντες κρατοῦσι Τιτάνων, καὶ καθείρξαντες αὐτοὺς ἐν τῷ Ταρτάρῳ τοὺς ἑκατόγχειρας κατέστησαν 2 -- φύλακας. αὐτοὶ δὲ διακληροῦνται περὶ τῆς ἀρχῆς, καὶ λαγχάνει Ζεὺς μὲν τὴν ἐν οὐρανῷ δυναστείαν, Ποσειδῶν δὲ τὴν ἐν θαλάσσῃ, Πλούτων δὲ τὴν ἐν Ἅιδου.
35. Josephus Flavius, Jewish Antiquities, 1.73, 1.109, 1.120-1.122, 1.129, 1.146, 8.297, 11.184-11.185, 11.198, 11.211, 11.217, 11.221, 11.224-11.225, 11.227, 11.229, 11.262, 11.270, 13.324, 14.297, 18.271 (1st cent. CE - 1st cent. CE)

1.73. For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants. 1.109. 1. Now the sons of Noah were three,—Shem, Japhet, and Ham, born one hundred years before the Deluge. These first of all descended from the mountains into the plains, and fixed their habitation there; and persuaded others who were greatly afraid of the lower grounds on account of the flood, and so were very loath to come down from the higher places, to venture to follow their examples. 1.121. and some of those nations do still retain the denominations which were given them by their first founders; but some have lost them also, and some have only admitted certain changes in them, that they might be the more intelligible to the inhabitants. And they were the Greeks who became the authors of such mutations. For when in after-ages they grew potent, they claimed to themselves the glory of antiquity; giving names to the nations that sounded well [in Greek] that they might be better understood among themselves; and setting agreeable forms of government over them, as if they were a people derived from themselves. 1.122. 1. Now they were the grandchildren of Noah, in honor of whom names were imposed on the nations by those that first seized upon them. Japhet, the son of Noah, had seven sons: they inhabited so, that, beginning at the mountains Taurus and Amanus, they proceeded along Asia, as far as the river Tanais, and along Europe to Cadiz; and settling themselves on the lands which they light upon, which none had inhabited before, they called the nations by their own names. 1.129. Now when I have premised somewhat, which perhaps the Greeks do not know, I will return and explain what I have omitted; for such names are pronounced here after the manner of the Greeks, to please my readers; for our own country language does not so pronounce them: but the names in all cases are of one and the same ending; for the name we here pronounce Noeas, is there Noah, and in every case retains the same termination. 1.146. Sala was the son of Arphaxad; and his son was Heber, from whom they originally called the Jews Hebrews. Heber begat Joetan and Phaleg: he was called Phaleg, because he was born at the dispersion of the nations to their several countries; for Phaleg among the Hebrews signifies division. 8.297. but your cities shall be overthrown, and your nation scattered over the whole earth, and live the life of strangers and wanderers. So he advised them, while they had time, to be good, and not to deprive themselves of the favor of God. When the king and the people heard this, they rejoiced; and all in common, and every one in particular, took great care to behave themselves righteously. The king also sent some to take care that those in the country should observe the laws also. 11.184. 1. After the death of Xerxes, the kingdom came to be transferred to his son Cyrus, whom the Greeks called Artaxerxes. When this man had obtained the government over the Persians, the whole nation of the Jews, with their wives and children, were in danger of perishing; 11.185. the occasion whereof we shall declare in a little time; for it is proper, in the first place, to explain somewhat relating to this king, and how he came to marry a Jewish wife, who was herself of the royal family also, and who is related to have saved our nation; 11.198. So when a great number of these virgins were gathered together, there was found a damsel in Babylon, whose parents were both dead, and she was brought up with her uncle Mordecai, for that was her uncle’s name. This uncle was of the tribe of Benjamin, and was one of the principal persons among the Jews. 11.211. And when he desired to punish Mordecai, he thought it too small a thing to request of the king that he alone might be punished; he rather determined to abolish the whole nation, for he was naturally an enemy to the Jews, because the nation of the Amalekites, of which he was; had been destroyed by them. 11.217. And whereas I have been kindly informed by Haman, who, on account of his prudence and justice, is the first in my esteem, and in dignity, and only second to myself, for his fidelity and constant good-will to me, that there is an ill-natured nation intermixed with all mankind, that is averse to our laws, and not subject to kings, and of a different conduct of life from others, that hateth monarchy, and of a disposition that is pernicious to our affairs 11.221. 7. Now when Mordecai was informed of what was done, he rent his clothes, and put on sackcloth, and sprinkled ashes upon his head, and went about the city, crying out, that “a nation that had been injurious to no man was to be destroyed.” And he went on saying thus as far as to the king’s palace, and there he stood, for it was not lawful for him to go into it in that habit. 11.224. Then did Mordecai inform the eunuch of the occasion of his mourning, and of the decree which was sent by the king into all the country, and of the promise of money whereby Haman brought the destruction of their nation. 11.225. He also gave him a copy of what was proclaimed at Shushan, to be carried to Esther; and he charged her to petition the king about this matter, and not to think it a dishonorable thing in her to put on a humble habit, for the safety of her nation, wherein she might deprecate the ruin of the Jews, who were in danger of it; for that Haman, whose dignity was only inferior to that of the king, had accused the Jews, and had irritated the king against them. 11.227. Now when the eunuch carried this message from Esther to Mordecai, he bade him also tell her that she must not only provide for her own preservation, but for the common preservation of her nation, for that if she now neglected this opportunity, there would certainly arise help to them from God some other way, but she and her father’s house would be destroyed by those whom she now despised. 11.229. 8. Accordingly, Mordecai did as Esther had enjoined him, and made the people fast; and he besought God, together with them, not to overlook his nation, particularly at this time, when it was going to be destroyed; but that, as he had often before provided for them, and forgiven, when they had sinned, so he would now deliver them from that destruction which was denounced against them; 11.262. Now when the king, with Haman, were at the banquet, he desired the queen to tell him what gifts she desired to obtain, and assured her that she should have whatsoever she had a mind to. She then lamented the danger her people were in; and said that “she and her nation were given up to be destroyed, and that she, on that account, made this her petition; 13.324. 2. When Alexander Janneus had settled the government in the manner that he judged best, he made an expedition against Ptolemais; and having overcome the men in battle, he shut them up in the city, and sat round about it, and besieged it; for of the maritime cities there remained only Ptolemais and Gaza to be conquered, besides Strato’s Tower and Dora, which were held by the tyrant Zoilus. 14.297. 1. Now Ptolemy, the son of Menneus, brought back into Judea Antigonus, the son of Aristobulus, who had already raised an army, and had, by money, made Fabius to be his friend, add this because he was of kin to him. Marion also gave him assistance. He had been left by Cassius to tyrannize over Tyre; for this Cassius was a man that seized on Syria, and then kept it under, in the way of a tyrant. 18.271. and made supplication to him, that he would by no means reduce them to such distresses, nor defile their city with the dedication of the statue. Then Petronius said to them, “Will you then make war with Caesar, without considering his great preparations for war, and your own weakness?” They replied, “We will not by any means make war with him, but still we will die before we see our laws transgressed.” So they threw themselves down upon their faces, and stretched out their throats, and said they were ready to be slain;
36. Josephus Flavius, Jewish War, 6.442 (1st cent. CE - 1st cent. CE)

6.442. yet hath not its great antiquity, nor its vast riches, nor the diffusion of its nation over all the habitable earth, nor the greatness of the veneration paid to it on a religious account, been sufficient to preserve it from being destroyed. And thus ended the siege of Jerusalem.
37. Josephus Flavius, Against Apion, 2.225-2.231 (1st cent. CE - 1st cent. CE)

2.225. Yet do some men look upon Plato’s discourses as no better than certain idle words set off with great artifice. However, they admire Lycurgus as the principal lawgiver; and all men celebrate Sparta for having continued in the firm observance of his laws for a very long time. 2.226. So far then we have gained, that it is to be confessed a mark of virtue to submit to laws. But then let such as admire this in the Lacedemonians compare that duration of theirs with more than two thousand years which our political government hath continued; 2.227. and let them farther consider, that though the Lacedemonians did seem to observe their laws exactly while they enjoyed their liberty, yet that when they underwent a change of their fortune, they forgot almost all those laws; 2.228. while we, having been under ten thousand changes in our fortune by the changes that happened among the kings of Asia, have never betrayed our laws under the most pressing distresses we have been in; nor have we neglected them either out of sloth or for a livelihood. Nay, if any one will consider it, the difficulties and labors laid upon us have been greater than what appears to have been borne by the Lacedemonian fortitude 2.229. while they neither ploughed their land nor exercised any trades, but lived in their own city, free from all such painstaking, in the enjoyment of plenty, and using such exercises as might improve their bodies 2.231. I need not add this, that they have not been fully able to observe their laws; for not only a few single persons, but multitudes of them, have in heaps neglected those laws, and have delivered themselves, together with their arms, into the hands of their enemies. /p
38. Mishnah, Avot, 4.19 (1st cent. CE - 3rd cent. CE)

4.19. Shmuel Hakatan said: “If your enemy falls, do not exult; if he trips, let your heart not rejoice, lest the Lord see it and be displeased, and avert his wrath from you” (Proverbs 24:17)."
39. Mishnah, Sanhedrin, 1.5 (1st cent. CE - 3rd cent. CE)

1.5. A tribe, a false prophet, or the high priest may not be tried save by the court of seventy-one; They may not send forth the people to wage a battle of free choice save by the decision of the court of one and seventy; They may not add to the City [of Jerusalem], or the Courts of the Temple save by the decision of the court of seventy-one; They may not set up sanhedrins for the several tribes save by the decision of the court of one and seventy. And they may not proclaim [any city to be] an Apostate City (ir ha-niddahat) (Deut. 13:13–19] save by the decision of one and seventy. No city on the frontier may be proclaimed an Apostate City, nor three together, but only one or two."
40. Mishnah, Sotah, 7.5 (1st cent. CE - 3rd cent. CE)

7.5. How were the blessings and curses [pronounced]?When Israel crossed the Jordan and came to Mt. Gerizim and Mt. Ebal which are by Samaria, in the vicinity of Shechem which is near the terebinths of Moreh, as it is said, “Are they not the other side of the Jordan, [beyond the west road that is in the land of the Canaanites who dwell in the Arabah near Gilgal, by the terebinths of Moreh] (Deut. 11:30), and elsewhere it says, “And Abram passed through the land unto the place of Shechem unto the terebinth of Moreh” (Genesis 12:6) just as the terebinth of Moreh mentioned in this latter verse is Shechem, so the terebinth of Moreh mentioned in the former verse is Shechem. Six tribes went up Mt. Gerizim and six tribes went up Mt. Ebal, and the priests and Levites with the ark stood below in the middle, the priests surrounding the ark, the Levites [surrounding] the priests, and all Israel on this side and that side, as it is said, “And all Israel, with their elders, officials, and judges stood on both sides of the ark, facing the levitical priests” (Joshua 8:33). They turned their faces towards Mt. Gerizim and opened with the blessing: Blessed be anyone who does not make a graven or molten image”. And these and these respond amen. They then turned their faces towards Mt. Ebal and opened with the curse: “Cursed be anyone who makes a graven or molten image” (Deut. 27:15). And these and these respond amen. [So they continue] until they complete the blessings and curses. After that they brought the stones, built the altar and plastered it with plaster, and inscribed upon it all the words of the Torah in seventy languages, as it is said, “most distinctly (be’er hetev). Then they took the stones and went and spent the night in their place."
41. Mishnah, Shekalim, 5.1 (1st cent. CE - 3rd cent. CE)

5.1. These were the officers in the Temple:Yoha the son of Pinchas was over the seals. Ahiyah over the libations. Mattityah the son of Shmuel over the lots. Petahiah over the bird-offering. (Petahiah was Mordecai. Why was his name called Petahiah? Because he ‘opened’ matters and expounded them, and he understood the seventy tongues). The son of Ahijah over the sickness of the bowels. Nehuniah, the digger of ditches. Gevini, the crier. The son of Gever over the locking of the gates. The son of Bevai over the strips [for lighting the menorah]. The son of Arza over the cymbal. Hugras the son of Levi over the song. The house of Garmu over the making of the showbread. The house of Avtinas over the preparing of the frankincense. Elazar over the curtains. And Pinchas over the priestly vestments."
42. New Testament, 1 Corinthians, 8.6, 15.20-15.28, 15.47 (1st cent. CE - 1st cent. CE)

8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 15.20. But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep. 15.21. For since death came byman, the resurrection of the dead also came by man. 15.22. For as inAdam all die, so also in Christ all will be made alive. 15.23. Buteach in his own order: Christ the first fruits, then those who areChrist's, at his coming. 15.24. Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power. 15.25. For he mustreign until he has put all his enemies under his feet. 15.26. The lastenemy that will be abolished is death. 15.27. For, "He put all thingsin subjection under his feet." But when he says, "All things are put insubjection," it is evident that he is excepted who subjected all thingsto him. 15.28. When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven.
43. New Testament, 1 Thessalonians, 4.13-4.18 (1st cent. CE - 1st cent. CE)

4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 4.18. Therefore comfort one another with these words.
44. New Testament, Acts, 2.9-2.11 (1st cent. CE - 2nd cent. CE)

2.9. Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia 2.10. Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes 2.11. Cretans and Arabians: we hear them speaking in our languages the mighty works of God!
45. New Testament, Apocalypse, 1.5-1.6, 5.9-5.10, 5.12-5.13, 7.9, 10.11, 11.9, 13.7, 14.6, 17.15, 18.23, 22.2 (1st cent. CE - 1st cent. CE)

1.5. and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood; 1.6. and he made us to be a kingdom, priests to his God and Father; to him be the glory and the dominion forever and ever. Amen. 5.9. They sang a new song, saying, "You are worthy to take the book, And to open its seals: For you were killed, And bought us for God with your blood, Out of every tribe, language, people, and nation 5.10. And made them kings and priests to our God, And they reign on earth. 5.12. saying with a loud voice, "Worthy is the Lamb who has been killed to receive the power, riches, wisdom, might, honor, glory, and blessing! 5.13. I heard every created thing which is in heaven, on the earth, under the earth, on the sea, and everything in them, saying, "To him who sits on the throne, and to the Lamb be the blessing, the honor, the glory, and the dominion, forever and ever! Amen. 7.9. After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands. 10.11. They told me, "You must prophesy again over many peoples, nations, languages, and kings. 11.9. From among the peoples, tribes, languages, and nations people will look at their dead bodies for three and a half days, and will not allow their dead bodies to be laid in a tomb. 13.7. It was given to him to make war with the saints, and to overcome them. Authority over every tribe, people, language, and nation was given to him. 14.6. I saw an angel flying in mid heaven, having an eternal gospel to proclaim to those who dwell on the earth, and to every nation, tribe, language, and people. 17.15. He said to me, "The waters which you saw, where the prostitute sits, are peoples, multitudes, nations, and languages. 18.23. The light of a lamp will shine no more at all in you. The voice of the bridegroom and of the bride will be heard no more at all in you; for your merchants were the princes of the earth; for with your sorcery all the nations were deceived. 22.2. in the midst of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations.
46. New Testament, Galatians, 2.15-2.16 (1st cent. CE - 1st cent. CE)

2.15. We, being Jews by nature, and not Gentile sinners 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law.
47. New Testament, Philippians, 2.6-2.11 (1st cent. CE - 1st cent. CE)

2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
48. New Testament, Romans, 1.3-1.4, 8.38-8.39, 10.13, 11.25-11.26 (1st cent. CE - 1st cent. CE)

1.3. concerning his Son, who was born of the seed of David according to the flesh 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 10.13. For, "Whoever will call on the name of the Lord will be saved. 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob.
49. New Testament, Luke, 10.1, 10.17 (1st cent. CE - 1st cent. CE)

10.1. Now after these things, the Lord also appointed seventy others, and sent them two by two before his face into every city and place, where he was about to come. 10.17. The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name!
50. Tosefta, Avodah Zarah, 8.4, 8.6-8.8 (1st cent. CE - 2nd cent. CE)

51. Anon., Genesis Rabba, 37.4 (2nd cent. CE - 5th cent. CE)

37.4. וַתְּהִי רֵאשִׁית מַמְלַכְתּוֹ בָּבֶל וְאֶרֶךְ וְאַכַּד וְכַלְנֵה (בראשית י, י), חֶרֶן וּנְצִיבִין וְקַטּוֹסְפִין. בְּאֶרֶץ שִׁנְעָר, זוֹ בָּבֶל, לָמָה נִקְרָא שְׁמָהּ שִׁנְעָר אָמַר רֵישׁ לָקֵישׁ שֶׁשָּׁם נִנְעֲרוּ מֵתֵי דּוֹר הַמַּבּוּל. דָּבָר אַחֵר, שִׁנְעָר, שֶׁהִיא מְנֹעֶרֶת מִן הַמִּצְווֹת, בְּלֹא תְּרוּמָה וּבְלֹא מַעַשְׂרוֹת וּבְלֹא שְׁבִיעִית. דָּבָר אַחֵר, שִׁנְעָר, שֶׁהֵם מֵתִים בְּתַשְׁנִיק, בְּלֹא נֵר וּבְלֹא מֶרְחָץ. דָּבָר אַחֵר, שִׁנְעָר שֶׁשָֹּׂרֶיהָ מֵתִים נְעָרִים. דָּבָר אַחֵר, שִׁנְעָר, שֶׁשָֹּׂרֶיהָ מַבִּיטִין בַּתּוֹרָה עַד שֶׁהֵם נְעָרִים. דָּבָר אַחֵר, שִׁנְעָר, שֶׁהֶעֱמִידָה שׂוֹנֵא וְעָר לְהַקָּדוֹשׁ בָּרוּךְ הוּא, וְאֵי זֶה זֶה נְבוּכַדְנֶצַר. (בראשית י, יא): מִן הָאָרֶץ הַהִוא יָצָא אַשּׁוּר, מִן הָעֵצָה הַהִיא יָצָא אַשּׁוּר, כֵּיוָן שֶׁרָאָה אוֹתָן בָּאִים לַחְלֹק עַל הַקָּדוֹשׁ בָּרוּךְ הוּא פָּנָה מֵאַרְצוֹ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתְּ יָצָאתָה לְךָ מֵאַרְבַּע, חַיֶּיךָ שֶׁאֲנִי פּוֹרֵעַ לְךָ וְנוֹתֵן לְךָ אַרְבַּע, וַיִּבֶן אֶת נִינְוֵה וְאֶת רְחֹבֹת עִיר וְאֶת כָּלַח וְאֶת רֶסֶן, תְּלַתְסַר, וְלֹא עָשָׂה, אֶלָּא כֵּיוָן שֶׁבָּא וְנִשְׁתַּתֵּף עִמָּהֶן. בְּחֻרְבַּן בֵּית הַמִּקְדָּשׁ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶתְמוֹל אֶפְרוֹחַ עַכְשָׁו בֵּיצָה, אֶתְמוֹל מַפְרִיחַ מִצְווֹת וּמַעֲשִׂים טוֹבִים, עַכְשָׁו מְכוֹנָן כַּבֵּיצָה, אֶתְמְהָא, לְפִיכָךְ (תהלים פג, ט): הָיוּ זְרוֹעַ לִבְנֵי לוֹט סֶלָה, לִלְוָט. (בראשית י, יב): וְאֶת רֶסֶן בֵּין נִינְוֵה וּבֵין כָּלַח וגו', אֵין אָנוּ יוֹדְעִים אִם רֶסֶן הִיא הַגְּדוֹלָה וְאִם נִינְוֵה הִיא הַגְּדוֹלָה, מִן מַה דִּכְתִיב (יונה ג, ג): וְנִינְוֵה הָיְתָה עִיר גְּדוֹלָה לֵאלֹהִים מַהֲלַךְ שְׁלשָׁה יָמִים, הֱוֵי נִינְוֵה הִיא הַגְּדוֹלָה.
52. Irenaeus, Refutation of All Heresies, 1.22.2, 1.29, 1.31, 1.31.3 (2nd cent. CE - 3rd cent. CE)

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

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

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

55b. big strongמתני׳ /strong /big יום טוב הראשון של חג היו שם י"ג פרים אילים שנים ושעיר אחד נשתיירו שם י"ד כבשים לשמונה משמרות ביום ראשון ששה מקריבין שנים שנים והשאר אחד אחד,בשני חמשה מקריבין שנים שנים והשאר אחד אחד בשלישי ד' מקריבין שנים שנים והשאר אחד אחד,ברביעי שלשה מקריבין שנים שנים והשאר אחד אחד בחמישי שנים מקריבין שנים שנים והשאר אחד אחד בששי אחד מקריב שנים והשאר אחד אחד,בשביעי כולן שוין בשמיני חזרו לפייס כברגלים אמרו מי שהקריב פרים היום לא יקריב למחר אלא חוזרין חלילה:, big strongגמ׳ /strong /big נימא מתני' רבי היא ולא רבנן דתניא פר הבא בשמיני בתחילה מפיסין עליו דברי רבי וחכמים אומרים אחת משתי משמרות דלא שלשו בפרים עושה אותו,אפילו תימא רבנן אטו שתי משמרות לא אפוסי בעי,כמאן אזלא הא דתניא כל המשמרות שונות ומשלשות חוץ משני משמרות ששונות ואין משלשות נימא רבי ולא רבנן אפי' תימא רבנן מאי לא שלשו בפרי החג,ומאי קמ"ל הא קמ"ל מי שהקריב פרים היום לא יקריב למחר אלא חוזרין חלילה,א"ר אליעזר הני שבעים פרים כנגד מי כנגד שבעים אומות פר יחידי למה כנגד אומה יחידה,משל למלך בשר ודם שאמר לעבדיו עשו לי סעודה גדולה ליום אחרון אמר לאוהבו עשה לי סעודה קטנה כדי שאהנה ממך,א"ר יוחנן אוי להם לעובדי כוכבים שאבדו ואין יודעין מה שאבדו בזמן שבהמ"ק קיים מזבח מכפר עליהן ועכשיו מי מכפר עליהן:, big strongמתני׳ /strong /big בשלשה פרקים בשנה היו כל משמרות שוות באימורי הרגלים ובחילוק לחם הפנים,בעצרת אומר לו הילך מצה הילך חמץ משמר שזמנו קבוע הוא מקריב תמידין נדרים ונדבות ושאר קרבנות צבור ומקריב את הכל:, big strongגמ׳ /strong /big אימורי הרגלים של גבוה נינהו אמר רב חסדא מה שאמור ברגלים,ת"ר מנין שכל המשמרות שוות באימורי הרגלים ת"ל (דברים יח, ו) ובא בכל אות נפשו ושרת יכול אף בשאר ימות השנה כן תלמוד לומר מאחד שעריך לא אמרתי אלא בשעה שכל ישראל נכנסין בשער אחד:,ובחילוק לחם הפנים כו': תנו רבנן מנין שכל המשמרות שוות בחילוק לחם הפנים 55b. strongMISHNA: /strong On bthe first Festivalday bof iSukkotthere were thirteen bulls, two rams, and one goat there.The mishna proceeds to discuss the division of labor for the Festival offerings among the twenty-four priestly watches, all of which serve in the Temple on the pilgrimage Festivals. The sixteen offerings mentioned above were divided among sixteen priestly watches, one offering per watch. bFourteen sheep remained tobe divided among the beightremaining bwatches. On the first dayof the Festival, bsixof the eight remaining watches bsacrifice twosheep beachfor a total of twelve, band the remainingtwo watches sacrifice bonesheep beach. /b, bOn the secondday of the Festival, i.e., the first day of the intermediate days, when twelve bulls were sacrificed, fifteen of the priestly watches sacrifice the bulls, rams, and goat, bfiveof the remaining watches bsacrifice twosheep beach, and the remainingfour watches sacrifice bonesheep beach. On the thirdday of the Festival, when eleven bulls were sacrificed, fourteen of the priestly watches sacrifice the bulls, rams, and goat, bfourof the remaining watches bsacrifice twosheep beach, and the remainingsix watches sacrifice bonesheep beach. /b, bOn the fourthday of the Festival, when ten bulls were sacrificed, thirteen of the priestly watches sacrifice the bulls, rams, and goat, bthreeof the remaining watches bsacrifice twosheep beach, and the remainingeight watches sacrifice bonesheep beach. On the fifthday, when nine bulls were sacrificed, twelve watches sacrifice the bulls, rams, and goat, btwoof the twelve remaining watches bsacrifice twosheep beach, and the remainingten watches sacrifice bonesheep beach. On the sixthday, when eight bulls were sacrificed, eleven watches sacrifice the bulls, rams, and goat, boneof the remaining watches bsacrifices twosheep, band the remainingtwelve watches sacrifice bonesheep beach. /b, bOn the seventhday bthey are all equaland bring one offering each. bOn the eighthday, when there was a completely different configuration of offerings, bthey returned to thestandard blotterysystem used to determine which of the priestly watches would sacrifice the offerings, basthey did bon the other pilgrimage Festivals,which do not have as many offerings as does iSukkot /i. bThey saidabout the ordering of the priestly watches: bOne who sacrificed bulls today will not sacrificebulls btomorrow; rather,they will sacrifice one of the other types of offerings. bThey rotate,so that each of the watches will have the opportunity to sacrifice bulls as well as other animals., strongGEMARA: /strong The Gemara suggests: bLet us saythat bthe mishnathat says that on the eighth day they returned to the standard lottery of the other pilgrimage Festivals bisaccording to bRabbiYehuda HaNasi band notaccording to bthe Rabbis. As it is taughtin a ibaraita /i: To determine the priestly watch that would sacrifice bthe bull that comesas an additional offering bon the EighthDay of Assembly, bthey draw lots over it from the beginning;this is bthe statement of RabbiYehuda HaNasi. bAnd the Rabbis say: One of the two watches that did not sacrifice three bullsduring iSukkot bsacrifices it.Only two of the twenty-four watches sacrifices two bulls over the course of iSukkot /i. Each of the other watches sacrifices three bulls. Since the mishna mentions that a lottery was held, apparently the mishna is in accordance with the opinion of Rabbi Yehuda HaNasi.,The Gemara rejects this suggestion: bEvenif byou saythat it is in accordance with the opinion of bthe Rabbis, is that to say that the tworemaining bpriestly watches are not required to draw lotsto determine which will merit sacrificing the bull?,The Gemara asks: bIn accordance with whoseopinion bis that which is taughtin a ibaraita /i: bAll of the priestly watchessacrifice a bull btwice and threetimes, bexcept for two watches thatsacrifice a bull btwice and do notsacrifice a bull bthreetimes? bLet us saythat it is in accordance with the opinion of bRabbiYehuda HaNasi band notin accordance with the opinion of bthe Rabbis,as they hold that one of those watches sacrifices a third bull on the Eighth Day of Assembly. The Gemara rejects this suggestion: bEvenif byou saythat it is in accordance with the opinion of bthe Rabbis; what isthe meaning of the phrase: bThey did notsacrifice a bull bthreetimes? It means that bwith regard to the bulls of the festivalof iSukkotthey did not sacrifice a bull three times.,The Gemara asks: With regard to the bulls sacrificed on iSukkot /i, bwhat doesthe ibaraita bteach us?It is a simple calculation that seventy bulls divided by twenty-four watches leaves two watches that sacrificed only two bulls. The Gemara answers: bThisis what the ibaraitacomes to bteach us: One who sacrificed bulls today will not sacrificebulls btomorrow; rather, they rotate.Therefore, each watch sacrifices at least two bulls, and most of them sacrifice three., bRabbi Elazar said: These seventy bullsthat are sacrificed as additional offerings over the course of the seven days of iSukkot /i, bto what do they correspond? They correspond to the seventy nationsof the world, and are brought to atone for their sins and to hasten world peace. bWhyis ba single bullsacrificed on the Eighth Day of Assembly? bIt corresponds to the singular nation,Israel.,The Gemara cites ba parableabout ba king of flesh and blood who said to his servants: Prepare me a great feastthat will last for several days. When the feast concluded, bon the last day, he said to his belovedservant: bPrepare me a small feast so that I can derive pleasure from youalone., bRabbi Yoḥa said: Woe unto the nationsof the world bthat lostsomething band do not know what they lost. When the Temple is standing, theseventy bulls sacrificed on the baltarduring the festival of iSukkot batones for them. And nowthat the Temple is destroyed, bwho atones for them? /b, strongMISHNA: /strong bAt three times during the year, alltwenty-four bpriestly watcheshave bequalstatus, in that all receive a share in the Temple service independent of the standard order of the watches and all receive a share in the accompanying gifts of the priesthood: bIn the portions of the offerings of the Festivalssacrificed on the altar band in the distribution of the shewbreadon Shabbat during the Festivals., bOn iShavuot /ithat coincides with Shabbat, when the two loaves offered on iShavuotwould be distributed together with the distribution of the shewbread, the priest charged with the distribution bsays toeach priest: bHere is imatza /ifrom the shewbread bfor you,and bhere is leavened breadfrom the two loaves bfor you.The principle is that bthe priestly watch whose time is fixedduring the Festival bsacrificesthe bdaily offeringsduring the Festival, as well as vow-offerings, bfree-will offerings, and all other communal offerings. Andthat watch bsacrifices all of themeven during the Festival, when other aspects of the service are shared by all the watches., strongGEMARA: /strong The Gemara wonders: How is it that the priests divide those bportions of the Festival offerings?Don’t btheybelong bto God,and must be placed on the altar? How do the priestly watches share these portions? bRav Ḥisda said:The mishna is referring not to portions sacrificed on the altar [ ieimurim /i] but to bwhat was stated [ iamur /i] with regard to the pilgrimage Festivals,all those portions of the offerings that the Torah commanded to sacrifice at the Temple that are not burnt on the altar and are shared by the priests, e.g., hides of the burnt-offerings of appearance and the breast and thigh of the Festival peace-offerings., bThe Sages taught: From whereis it derived bthat all of the priestly watcheshave bequalstatus bin the portions of the Festival offerings? The verse states:“And if a Levite comes from any of your gates out of all Israel, where he sojourns, band comes with all the desire of his soulunto the place that the Lord shall choose; bthen he shall minister /b…as all his brethren…They shall have like portions to eat, besides the transactions of their fathers’ houses” (Deuteronomy 18:6–8). Based on these verses, one bmighthave thought that bthisis the case beven on the rest of the days of the yearand the priestly watches would have equal status. Therefore, bthe verse states: From one of your gates. I saidthat all have equal status bonly when all of Israel enters through one gate,i.e., on a pilgrimage Festival.,The mishna continues: bAnd in the distribution of the shewbreadon the three pilgrimage Festivals, all twenty-four priestly watches have equal status. bThe Sages taught: From whereis it derived bthat all of the priestly watcheshave bequalstatus bin the distribution of the shewbread? /b
56. Nag Hammadi, The Apocalypse of Adam, 72.15-72.17, 74.8-74.16, 76.8-76.15, 85.2-85.17, 85.19-85.29 (3rd cent. CE - 3rd cent. CE)

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

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

6.24. After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigate the Christian mysteries, along with the aforesaid Persian, will, on comparing the two together, and on unveiling the rites of the Christians, see in this way the difference between them. Now, wherever he was able to give the names of the various sects, he was nothing loth to quote those with which he thought himself acquainted; but when he ought most of all to have done this, if they were really known to him, and to have informed us which was the sect that makes use of the diagram he has drawn, he has not done so. It seems to me, however, that it is from some statements of a very insignificant sect called Ophites, which he has misunderstood, that, in my opinion, he has partly borrowed what he says about the diagram. Now, as we have always been animated by a love of learning, we have fallen in with this diagram, and we have found in it the representations of men who, as Paul says, creep into houses, and lead captive silly women laden with sins, led away with various lusts; ever learning, and never able to come to the knowledge of the truth. The diagram was, however, so destitute of all credibility, that neither these easily deceived women, nor the most rustic class of men, nor those who were ready to be led away by any plausible pretender whatever, ever gave their assent to the diagram. Nor, indeed, have we ever met any individual, although we have visited many parts of the earth, and have sought out all those who anywhere made profession of knowledge, that placed any faith in this diagram. 6.25. In this diagram were described ten circles, distinct from each other, but united by one circle, which was said to be the soul of all things, and was called Leviathan. This Leviathan, the Jewish Scriptures say, whatever they mean by the expression, was created by God for a plaything; for we find in the Psalms: In wisdom have You made all things: the earth is full of Your creatures; so is this great and wide sea. There go the ships; small animals with great; there is this dragon, which You have formed to play therein. Instead of the word dragon, the term leviathan is in the Hebrew. This impious diagram, then, said of this leviathan, which is so clearly depreciated by the Psalmist, that it was the soul which had travelled through all things! We observed, also, in the diagram, the being named Behemoth, placed as it were under the lowest circle. The inventor of this accursed diagram had inscribed this leviathan at its circumference and centre, thus placing its name in two separate places. Moreover, Celsus says that the diagram was divided by a thick black line, and this line he asserted was called Gehenna, which is Tartarus. Now as we found that Gehenna was mentioned in the Gospel as a place of punishment, we searched to see whether it is mentioned anywhere in the ancient Scriptures, and especially because the Jews too use the word. And we ascertained that where the valley of the son of Ennom was named in Scripture in the Hebrew, instead of valley, with fundamentally the same meaning, it was termed both the valley of Ennom and also Geenna. And continuing our researches, we find that what was termed Geenna, or the valley of Ennom, was included in the lot of the tribe of Benjamin, in which Jerusalem also was situated. And seeking to ascertain what might be the inference from the heavenly Jerusalem belonging to the lot of Benjamin and the valley of Ennom, we find a certain confirmation of what is said regarding the place of punishment, intended for the purification of such souls as are to be purified by torments, agreeably to the saying: The Lord comes like a refiner's fire, and like fullers' soap: and He shall sit as a refiner and purifier of silver and of gold. 6.26. It is in the precincts of Jerusalem, then, that punishments will be inflicted upon those who undergo the process of purification, who have received into the substance of their soul the elements of wickedness, which in a certain place is figuratively termed lead, and on that account iniquity is represented in Zechariah as sitting upon a talent of lead. But the remarks which might be made on this topic are neither to be made to all, nor to be uttered on the present occasion; for it is not unattended with danger to commit to writing the explanation of such subjects, seeing the multitude need no further instruction than that which relates to the punishment of sinners; while to ascend beyond this is not expedient, for the sake of those who are with difficulty restrained, even by fear of eternal punishment, from plunging into any degree of wickedness, and into the flood of evils which result from sin. The doctrine of Geenna, then, is unknown both to the diagram and to Celsus: for had it been otherwise, the framers of the former would not have boasted of their pictures of animals and diagrams, as if the truth were represented by these; nor would Celsus, in his treatise against the Christians, have introduced among the charges directed against them statements which they never uttered instead of what was spoken by some who perhaps are no longer in existence, but have altogether disappeared, or been reduced to a very few individuals, and these easily counted. And as it does not beseem those who profess the doctrines of Plato to offer a defense of Epicurus and his impious opinions, so neither is it for us to defend the diagram, or to refute the accusations brought against it by Celsus. We may therefore allow his charges on these points to pass as superfluous and useless, for we would censure more severely than Celsus any who should be carried away by such opinions. 6.27. After the matter of the diagram, he brings forward certain monstrous statements, in the form of question and answer, regarding what is called by ecclesiastical writers the seal, statements which did not arise from imperfect information; such as that he who impresses the seal is called father, and he who is sealed is called young man and son; and who answers, I have been anointed with white ointment from the tree of life,- things which we never heard to have occurred even among the heretics. In the next place, he determines even the number mentioned by those who deliver over the seal, as that of seven angels, who attach themselves to both sides of the soul of the dying body; the one party being named angels of light, the others 'archontics;' and he asserts that the ruler of those named 'archontics' is termed the 'accursed' god. Then, laying hold of the expression, he assails, not without reason, those who venture to use such language; and on that account we entertain a similar feeling of indignation with those who censure such individuals, if indeed there exist any who call the God of the Jews- who sends rain and thunder, and who is the Creator of this world, and the God of Moses, and of the cosmogony which he records - an accursed divinity. Celsus, however, appears to have had in view in employing these expressions, not a rational object, but one of a most irrational kind, arising out of his hatred towards us, which is so unlike a philosopher. For his aim was, that those who are unacquainted with our customs should, on perusing his treatise, at once assail us as if we called the noble Creator of this world an accursed divinity. He appears to me, indeed, to have acted like those Jews who, when Christianity began to be first preached, scattered abroad false reports of the Gospel, such as that Christians offered up an infant in sacrifice, and partook of its flesh; and again, that the professors of Christianity, wishing to do the 'works of darkness,' used to extinguish the lights (in their meetings), and each one to have sexual intercourse with any woman whom he chanced to meet. These calumnies have long exercised, although unreasonably, an influence over the minds of very many, leading those who are aliens to the Gospel to believe that Christians are men of such a character; and even at the present day they mislead some, and prevent them from entering even into the simple intercourse of conversation with those who are Christians. 6.28. With some such object as this in view does Celsus seem to have been actuated, when he alleged that Christians term the Creator an accursed divinity; in order that he who believes these charges of his against us, should, if possible, arise and exterminate the Christians as the most impious of mankind. Confusing, moreover, things that are distinct, he states also the reason why the God of the Mosaic cosmogony is termed accursed, asserting that such is his character, and worthy of execration in the opinion of those who so regard him, inasmuch as he pronounced a curse upon the serpent, who introduced the first human beings to the knowledge of good and evil. Now he ought to have known that those who have espoused the cause of the serpent, because he gave good advice to the first human beings, and who go far beyond the Titans and Giants of fable, and are on this account called Ophites, are so far from being Christians, that they bring accusations against Jesus to as great a degree as Celsus himself; and they do not admit any one into their assembly until he has uttered maledictions against Jesus. See, then, how irrational is the procedure of Celsus, who, in his discourse against the Christians, represents as such those who will not even listen to the name of Jesus, or omit even that He was a wise man, or a person of virtuous character! What, then, could evince greater folly or madness, not only on the part of those who wish to derive their name from the serpent as the author of good, but also on the part of Celsus, who thinks that the accusations with which the Ophites are charged, are chargeable also against the Christians! Long ago, indeed, that Greek philosopher who preferred a state of poverty, and who exhibited the pattern of a happy life, showing that he was not excluded from happiness although he was possessed of nothing, termed himself a Cynic; while these impious wretches, as not being human beings, whose enemy the serpent is, but as being serpents, pride themselves upon being called Ophites from the serpent, which is an animal most hostile to and greatly dreaded by man, and boast of one Euphrates as the introducer of these unhallowed opinions. 6.29. In the next place, as if it were the Christians whom he was calumniating, he continues his accusations against those who termed the God of Moses and of his law an accursed divinity; and imagining that it is the Christians who so speak, he expresses himself thus: What could be more foolish or insane than such senseless wisdom? For what blunder has the Jewish lawgiver committed? And why do you accept, by means, as you say, of a certain allegorical and typical method of interpretation, the cosmogony which he gives, and the law of the Jews, while it is with unwillingness, O most impious man, that you give praise to the Creator of the world, who promised to give them all things; who promised to multiply their race to the ends of the earth, and to raise them up from the dead with the same flesh and blood, and who gave inspiration to their prophets; and, again, you slander Him! When you feel the force of such considerations, indeed, you acknowledge that you worship the same God; but when your teacher Jesus and the Jewish Moses give contradictory decisions, you seek another God, instead of Him, and the Father! Now, by such statements, this illustrious philosopher Celsus distinctly slanders the Christians, asserting that, when the Jews press them hard, they acknowledge the same God as they do; but that when Jesus legislates differently from Moses, they seek another god instead of Him. Now, whether we are conversing with the Jews, or are alone with ourselves, we know of only one and the same God, whom the Jews also worshipped of old time, and still profess to worship as God, and we are guilty of no impiety towards Him. We do not assert, however, that God will raise men from the dead with the same flesh and blood, as has been shown in the preceding pages; for we do not maintain that the natural body, which is sown in corruption, and in dishonour, and in weakness, will rise again such as it was sown. On such subjects, however, we have spoken at adequate length in the foregoing pages. 6.30. He next returns to the subject of the Seven ruling Demons, whose names are not found among Christians, but who, I think, are accepted by the Ophites. We found, indeed, that in the diagram, which on their account we procured a sight of, the same order was laid down as that which Celsus has given. Celsus says that the goat was shaped like a lion, not mentioning the name given him by those who are truly the most impious of individuals; whereas we discovered that He who is honoured in holy Scripture as the angel of the Creator is called by this accursed diagram Michael the Lion-like. Again, Celsus says that the second in order is a bull; whereas the diagram which we possessed made him to be Suriel, the bull-like. Further, Celsus termed the third an amphibious sort of animal, and one that hissed frightfully; while the diagram described the third as Raphael, the serpent-like. Moreover, Celsus asserted that the fourth had the form of an eagle; the diagram representing him as Gabriel, the eagle-like. Again, the fifth, according to Celsus, had the countece of a bear; and this, according to the diagram, was Thauthabaoth, the bear-like. Celsus continues his account, that the sixth was described as having the face of a dog; and him the diagram called Erataoth. The seventh, he adds, had the countece of an ass, and was named Thaphabaoth or Onoel; whereas we discovered that in the diagram he is called Onoel, or Thartharaoth, being somewhat asinine in appearance. We have thought it proper to be exact in stating these matters, that we might not appear to be ignorant of those things which Celsus professed to know, but that we Christians, knowing them better than he, may demonstrate that these are not the words of Christians, but of those who are altogether alienated from salvation, and who neither acknowledge Jesus as Saviour, nor God, nor Teacher, nor Son of God. 6.31. Moreover, if any one would wish to become acquainted with the artifices of those sorcerers, through which they desire to lead men away by their teaching (as if they possessed the knowledge of certain secret rites), but are not at all successful in so doing, let him listen to the instruction which they receive after passing through what is termed the fence of wickedness, - gates which are subjected to the world of ruling spirits. (The following, then, is the manner in which they proceed): I salute the one-formed king, the bond of blindness, complete oblivion, the first power, preserved by the spirit of providence and by wisdom, from whom I am sent forth pure, being already part of the light of the son and of the father: grace be with me; yea, O father, let it be with me. They say also that the beginnings of the Ogdoad are derived from this. In the next place, they are taught to say as follows, while passing through what they call Ialdabaoth: You, O first and seventh, who art born to command with confidence, you, O Ialdabaoth, who art the rational ruler of a pure mind, and a perfect work to son and father, bearing the symbol of life in the character of a type, and opening to the world the gate which you closed against your kingdom, I pass again in freedom through your realm. Let grace be with me; yea, O father, let it be with me. They say, moreover, that the star Ph non is in sympathy with the lion-like ruler. They next imagine that he who has passed through Ialdabaoth and arrived at Iao ought thus to speak: You, O second Iao, who shines by night, who art the ruler of the secret mysteries of son and father, first prince of death, and portion of the innocent, bearing now my own beard as symbol, I am ready to pass through your realm, having strengthened him who is born of you by the living word. Grace be with me; father, let it be with me. They next come to Sabaoth, to whom they think the following should be addressed: O governor of the fifth realm, powerful Sabaoth, defender of the law of your creatures, who are liberated by your grace through the help of a more powerful Pentad, admit me, seeing the faultless symbol of their art, preserved by the stamp of an image, a body liberated by a Pentad. Let grace be with me, O father, let grace be with me. And after Sabaoth they come to Astaph us, to whom they believe the following prayer should be offered: O Astaph us, ruler of the third gate, overseer of the first principle of water, look upon me as one of your initiated, admit me who am purified with the spirit of a virgin, you who sees the essence of the world. Let grace be with me, O father, let grace be with me. After him comes Alo us, who is to be thus addressed: O Alo us, governor of the second gate, let me pass, seeing I bring to you the symbol of your mother, a grace which is hidden by the powers of the realms. Let grace be with me, O father, let it be with me. And last of all they name Hor us, and think that the following prayer ought to be offered to him: You who fearlessly leaped over the rampart of fire, O Hor us, who obtained the government of the first gate, let me pass, seeing you behold the symbol of your own power, sculptured on the figure of the tree of life, and formed after this image, in the likeness of innocence. Let grace be with me, O father, let grace be with me. 6.32. The supposed great learning of Celsus, which is composed, however, rather of curious trifles and silly talk than anything else, has made us touch upon these topics, from a wish to show to every one who peruses his treatise and our reply, that we have no lack of information on those subjects, from which he takes occasion to calumniate the Christians, who neither are acquainted with, nor concern themselves about, such matters. For we, too, desired both to learn and set forth these things, in order that sorcerers might not, under pretext of knowing more than we, delude those who are easily carried away by the glitter of names. And I could have given many more illustrations to show that we are acquainted with the opinions of these deluders, and that we disown them, as being alien to ours, and impious, and not in harmony with the doctrines of true Christians, of which we are ready to make confession even to the death. It must be noticed, too, that those who have drawn up this array of fictions, have, from neither understanding magic, nor discriminating the meaning of holy Scripture, thrown everything into confusion; seeing that they have borrowed from magic the names of Ialdabaoth, and Astaph us, and Hor us, and from the Hebrew Scriptures him who is termed in Hebrew Iao or Jah, and Sabaoth, and Adon us, and Elo us. Now the names taken from the Scriptures are names of one and the same God; which, not being understood by the enemies of God, as even themselves acknowledge, led to their imagining that Iao was a different God, and Sabaoth another, and Adon us, whom the Scriptures term Adonai, a third besides, and that Elo us, whom the prophets name in Hebrew Eloi, was also different 6.33. Celsus next relates other fables, to the effect that certain persons return to the shapes of the archontics, so that some are called lions, others bulls, others dragons, or eagles, or bears, or dogs. We found also in the diagram which we possessed, and which Celsus called the square pattern, the statements made by these unhappy beings concerning the gates of Paradise. The flaming sword was depicted as the diameter of a flaming circle, and as if mounting guard over the tree of knowledge and of life. Celsus, however, either would not or could not repeat the harangues which, according to the fables of these impious individuals, are represented as spoken at each of the gates by those who pass through them; but this we have done in order to show to Celsus and those who read his treatise, that we know the depth of these unhallowed mysteries, and that they are far removed from the worship which Christians offer up to God. 6.34. After finishing the foregoing, and those analogous matters which we ourselves have added, Celsus continues as follows: They continue to heap together one thing after another - discourses of prophets, and circles upon circles, and effluents from an earthly church, and from circumcision; and a power flowing from one Prunicos, a virgin and a living soul; and a heaven slain in order to live, and an earth slaughtered by the sword, and many put to death that they may live, and death ceasing in the world, when the sin of the world is dead; and, again, a narrow way, and gates that open spontaneously. And in all their writings (is mention made) of the tree of life, and a resurrection of the flesh by means of the 'tree,' because, I imagine, their teacher was nailed to a cross, and was a carpenter by craft; so that if he had chanced to have been cast from a precipice, or thrust into a pit, or suffocated by hanging, or had been a leather-cutter, or stone-cutter, or worker in iron, there would have been (invented) a precipice of life beyond the heavens, or a pit of resurrection, or a cord of immortality, or a blessed stone, or an iron of love, or a sacred leather! Now what old woman would not be ashamed to utter such things in a whisper, even when making stories to lull an infant to sleep? In using such language as this, Celsus appears to me to confuse together matters which he has imperfectly heard. For it seems likely that, even supposing that he had heard a few words traceable to some existing heresy, he did not clearly understand the meaning intended to be conveyed; but heaping the words together, he wished to show before those who knew nothing either of our opinions or of those of the heretics, that he was acquainted with all the doctrines of the Christians. And this is evident also from the foregoing words. 6.35. It is our practice, indeed, to make use of the words of the prophets, who demonstrate that Jesus is the Christ predicted by them, and who show from the prophetic writings the events in the Gospels regarding Jesus have been fulfilled. But when Celsus speaks of circles upon circles, (he perhaps borrowed the expression) from the aforementioned heresy, which includes in one circle (which they call the soul of all things, and Leviathan) the seven circles of archontic demons, or perhaps it arises from misunderstanding the preacher, when he says: The wind goes in a circle of circles, and returns again upon its circles. The expression, too, effluents of an earthly church and of circumcision, was probably taken from the fact that the church on earth was called by some an effluent from a heavenly church and a better world; and that the circumcision described in the law was a symbol of the circumcision performed there, in a certain place set apart for purification. The adherents of Valentinus, moreover, in keeping with their system of error, give the name of Prunicos to a certain kind of wisdom, of which they would have the woman afflicted with the twelve years' issue of blood to be the symbol; so that Celsus, who confuses together all sorts of opinions - Greek, Barbarian, and Heretical - having heard of her, asserted that it was a power flowing forth from one Prunicos, a virgin. The living soul, again, is perhaps mysteriously referred by some of the followers of Valentinus to the being whom they term the psychic creator of the world; or perhaps, in contradistinction to a dead soul, the living soul is termed by some, not inelegantly, the soul of him who is saved. I know nothing, however, of a heaven which is said to be slain, or of an earth slaughtered by the sword, or of many persons slain in order that they might live; for it is not unlikely that these were coined by Celsus out of his own brain. 6.36. We would say, moreover, that death ceases in the world when the sin of the world dies, referring the saying to the mystical words of the apostle, which run as follows: When He shall have put all enemies under His feet, then the last enemy that shall be destroyed is death. And also: When this corruptible shall have put on incorruption, then shall be brought to pass the saying that is written, Death is swallowed up in victory. The strait descent, again, may perhaps be referred by those who hold the doctrine of transmigration of souls to that view of things. And it is not incredible that the gates which are said to open spontaneously are referred obscurely by some to the words, Open to me the gates of righteousness, that I may go into them, and praise the Lord; this gate of the Lord, into it the righteous shall enter; and again, to what is said in the ninth psalm, You that lifts me up from the gates of death, that I may show forth all Your praise in the gates of the daughter of Zion. The Scripture further gives the name of gates of death to those sins which lead to destruction, as it terms, on the contrary, good actions the gates of Zion. So also the gates of righteousness, which is an equivalent expression to the gates of virtue, and these are ready to be opened to him who follows after virtuous pursuits. The subject of the tree of life will be more appropriately explained when we interpret the statements in the book of Genesis regarding the paradise planted by God. Celsus, moreover, has often mocked at the subject of a resurrection, - a doctrine which he did not comprehend; and on the present occasion, not satisfied with what he has formerly said, he adds, And there is said to be a resurrection of the flesh by means of the tree; not understanding, I think, the symbolic expression, that through the tree came death, and through the tree comes life, because death was in Adam, and life in Christ. He next scoffs at the tree, assailing it on two grounds, and saying, For this reason is the tree introduced, either because our teacher was nailed to a cross, or because he was a carpenter by trade; not observing that the tree of life is mentioned in the Mosaic writings, and being blind also to this, that in none of the Gospels current in the Churches is Jesus Himself ever described as being a carpenter. 6.37. Celsus, moreover, thinks that we have invented this tree of life to give an allegorical meaning to the cross; and in consequence of his error upon this point, he adds: If he had happened to be cast down a precipice, or shoved into a pit, or suffocated by hanging, there would have been invented a precipice of life far beyond the heavens, or a pit of resurrection, or a cord of immortality. And again: If the 'tree of life' were an invention, because he - Jesus - (is reported) to have been a carpenter, it would follow that if he had been a leather-cutter, something would have been said about holy leather; or had he been a stone-cutter, about a blessed stone; or if a worker in iron, about an iron of love. Now, who does not see at once the paltry nature of his charge, in thus calumniating men whom he professed to convert on the ground of their being deceived? And after these remarks, he goes on to speak in a way quite in harmony with the tone of those who have invented the fictions of lion-like, and ass-headed, and serpent-like ruling angels, and other similar absurdities, but which does not affect those who belong to the Church. of a truth, even a drunken old woman would be ashamed to chaunt or whisper to an infant, in order to lull him to sleep, any such fables as those have done who invented the beings with asses' heads, and the harangues, so to speak, which are delivered at each of the gates. But Celsus is not acquainted with the doctrines of the members of the Church, which very few have been able to comprehend, even of those who have devoted all their lives, in conformity with the command of Jesus, to the searching of the Scriptures, and have laboured to investigate the meaning of the sacred books, to a greater degree than Greek philosophers in their efforts to attain a so-called wisdom. 6.38. Our noble (friend), moreover, not satisfied with the objections which he has drawn from the diagram, desires, in order to strengthen his accusations against us, who have nothing in common with it, to introduce certain other charges, which he adduces from the same (heretics), but yet as if they were from a different source. His words are: And that is not the least of their marvels, for there are between the upper circles - those that are above the heavens - certain inscriptions of which they give the interpretation, and among others two words especially, 'a greater and a less,' which they refer to Father and Son. Now, in the diagram referred to, we found the greater and the lesser circle, upon the diameter of which was inscribed Father and Son; and between the greater circle (in which the lesser was contained) and another composed of two circles - the outer one of which was yellow, and the inner blue - a barrier inscribed in the shape of a hatchet. And above it, a short circle, close to the greater of the two former, having the inscription Love; and lower down, one touching the same circle, with the word Life. And on the second circle, which was intertwined with and included two other circles, another figure, like a rhomboid, (entitled) The foresight of wisdom. And within their point of common section was The nature of wisdom. And above their point of common section was a circle, on which was inscribed Knowledge; and lower down another, on which was the inscription, Understanding. We have introduced these matters into our reply to Celsus, to show to our readers that we know better than he, and not by mere report, those things, even although we also disapprove of them. Moreover, if those who pride themselves upon such matters profess also a kind of magic and sorcery - which, in their opinion, is the summit of wisdom - we, on the other hand, make no affirmation about it, seeing we never have discovered anything of the kind. Let Celsus, however, who has been already often convicted of false witness and irrational accusations, see whether he is not guilty of falsehood in these also, or whether he has not extracted and introduced into his treatise, statements taken from the writings of those who are foreigners and strangers to our Christian faith.
59. Pseudo Clementine Literature, Recognitiones (E Pseudocaesario), 1.40 (3rd cent. CE - 4th cent. CE)

60. Anon., Pirqei De Rabbi Eliezer, 23 (4th cent. CE - 9th cent. CE)

61. Epiphanius, Panarion, 39-40, 26 (4th cent. CE - 5th cent. CE)

62. Pseudo Clementine Literature, Recognitions, 1.40 (4th cent. CE - 5th cent. CE)

1.40. These things therefore having been fore-arranged, He who was expected comes, bringing signs and miracles as His credentials by which He should be made manifest. But not even so did the people believe, though they had been trained during so many ages to the belief of these things. And not only did they not believe, but they added blasphemy to unbelief, saying that He was a gluttonous man and a belly-slave, and that He was actuated by a demon, even He who had come for their salvation. To such an extent does wickedness prevail by the agency of evil ones; so that, but for the Wisdom of God assisting those who love the truth, almost all would have been involved in impious delusion. Therefore He chose us twelve, Matthew x the first who believed in Him, whom He named apostles; and afterwards other seventy-two most approved disciples, Luke x that, at least in this way recognising the pattern of Moses, Numbers 11:16 the multitude might believe that this is He of whom Moses foretold, the Prophet that was to come. Deuteronomy 18:15
63. Anon., Letter of Aristeas, 47-50, 46

46. holy law might prove advantageous to you and be carried out successfully. In the presence of all the people I selected six elders from each tribe, good men and true, and I have sent them to you with a copy of our law. It will be a kindness, O righteous king, if you will give instruction that as soon as the translation of the law is completed, the men shall be restored again to us in safety. Farewell.'
64. Pseudo-Tertullian, Adversus Omnes Haereses, 2.7-2.9



Subjects of this text:

subject book bibliographic info
abel Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 73
abraham, astrologer, astronomy expert Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
abraham, babylonian science Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
abraham, call in ur Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 125, 126
abraham, cultural benefactor Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 125, 126
abraham, discovers astrology and chaldean science Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 125, 126
abraham Levison, The Greek Life of Adam and Eve (2023) 354; Schwartz, 2 Maccabees (2008) 256; Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 73; Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 90; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 40
abraham\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13, 15, 17, 20, 21, 25
accad Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 125
achaemenid Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 102
adam, condition of Levison, The Greek Life of Adam and Eve (2023) 298
adam Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 257; Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 227; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62; Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 73; Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 90
adam and eve, disobedience of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
akiva, r Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 225
alexander polyhistor, freudenthal, j. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
alexander polyhistor, ps.-eupolemus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
alexander polyhistor Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
alexandria Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
alien, the Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 286
alien/foreigner, in philo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 173
allusions Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 136
analogy Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 257
androgyny Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
angel/s, of presence Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 73
angel/s Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 72, 73
angelic descent, and origins of evil Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
angelic sin, as epistemological transgression Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
angels Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 102
animal apocalypse VanderKam, Calendars in the Dead Sea Scrolls: Measuring Time (1998) 101
animal imagery Corley, Ben Sira's Teaching on Friendship (2002) 128, 129, 153
aphrodite Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 260, 263, 270
apollo Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 160
apostle, paul Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
aramaic, reasons for translations of hebrew bible into Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
aramaic targums, text-critical value of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
aramaic texts Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 111
atlas Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 129
autogenes Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
babel, tower of babel Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 15, 20, 21, 25
babel Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 138, 139, 140; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 125; Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 73
babylon/babylonians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 173
barbelo Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
barbeloite, modern definitions Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
belus, giant (kronos) Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 129
bh (biblia hebraica) series Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 379
bible, hebrew bible/old testament Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
bible Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 40
biblia hebraica (bh) series Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 379
big bang christology Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
binitarian Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
blow, seventy Levison, The Greek Life of Adam and Eve (2023) 354
bochart, samuel Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 202
book of isaiah/jesajabuch Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 102
book of jubilees Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 102
book of the watchers, and etiology of evil Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
book of the watchers, polysemy of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
border crossing\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 21
borders v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 40
bridegroom of blood Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 151
canon, as authoritative scripture Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
capability (human) Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 38
cartography, ancient Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 111
cartography Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 111
caution Corley, Ben Sira's Teaching on Friendship (2002) 214
children, adam and eve, of Levison, The Greek Life of Adam and Eve (2023) 298
children, children (grandchildren), of Levison, The Greek Life of Adam and Eve (2023) 298
christ, see also jesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62, 196
christology, johannine Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 136
chronology of biblical events VanderKam, Calendars in the Dead Sea Scrolls: Measuring Time (1998) 101
circumcision Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 40
civilization, as decline Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
claudius Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
confession, adam, of Levison, The Greek Life of Adam and Eve (2023) 298
confessions Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 136
conversion Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 102
cosmic deity Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
covenant, people of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 136
covenant van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 146
creation Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 102; Corley, Ben Sira's Teaching on Friendship (2002) 128, 129, 214
creation topoi Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 38
creator archons, archons Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
creator archons, yhwh ( Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
crete Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 160
cultural benefactor topos, abraham Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 125, 126, 129
cultural benefactor topos, ps.-eupolemus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 125, 126, 129
cultural benefactor topos Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 125, 126
current, formulas Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 136
daveithe Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
day, three Levison, The Greek Life of Adam and Eve (2023) 298
decalogue Corley, Ben Sira's Teaching on Friendship (2002) 214
deception Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
demons, and idolatry Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
devotion Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
diaspora\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 25
discoverer/inventor (heuretēs) topos Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
disease and pain Levison, The Greek Life of Adam and Eve (2023) 354
dispersed persons\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13, 20
dispersion\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 15, 25
ditheism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
divine being, angel Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
doxology Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 136
dualism Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 285
dust Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 38
dyad Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
early high christology Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
early high christology club Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
earth, from (out of) the Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 38
earth Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 38
economics, property, assets, goods Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
economics, wealth Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
egypt Levison, The Greek Life of Adam and Eve (2023) 354
eleleth Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
ennius Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 136
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62, 196
enoch, discoverer, inventor of astrology Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
enoch, enochic literature Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 339
enoch, otherworldly journeys of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
enoch Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 73
epictetus Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
erech Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 125
esau van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 146
eschatology Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 285
esther Gruen, Ethnicity in the Ancient World - Did it matter (2020) 173
ethics, morality Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
ethnos/ethne, in josephus Gruen, Ethnicity in the Ancient World - Did it matter (2020) 173
etiology\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 15, 22, 25
euhemerus Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 136
eunuch Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 102
eupolemus, concerning the jews of assyria Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
eupolemus, cultural benefactor topos Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 125, 126, 129
eupolemus, temple idealization Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
eupolemus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 126
eusebius Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
eve Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
evil, supernatural etiology of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
evil Corley, Ben Sira's Teaching on Friendship (2002) 128, 214
exercises, student Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 153
exile\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 17, 25
faithfulness Corley, Ben Sira's Teaching on Friendship (2002) 214
fallen angels, as stars Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
false claim Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
family Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 40
foot/feet Levison, The Greek Life of Adam and Eve (2023) 354
foreigner Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 102; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 40
formulaic phrases Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 136
freedom Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
gaia Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 160
gaius caligula Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
galen Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
garden of eden Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
genesis, and book of the watchers Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
genesis\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13, 15, 17, 20, 21, 22, 25
genre, contemporary genre theory Crabb, Luke/Acts and the End of History (2020) 21
genre, importance of genre Crabb, Luke/Acts and the End of History (2020) 21
genre Crabb, Luke/Acts and the End of History (2020) 21
gentile gods Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
gentiles, in christian discourse Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 286
gentiles Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 285, 286
geographica sacra Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 202
geography Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 111
gnostics, gnosticism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
god, word of Levison, The Greek Life of Adam and Eve (2023) 354
god Corley, Ben Sira's Teaching on Friendship (2002) 129, 214
good Corley, Ben Sira's Teaching on Friendship (2002) 128, 214
greed Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
greek Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 37; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
greek language, other greek translations of hebrew bible and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
greek language, reasons for translation into greek Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
greeks, common roots with jews Schwartz, 2 Maccabees (2008) 256
groaning Levison, The Greek Life of Adam and Eve (2023) 298
hades/pluto Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 160
ham Levison, The Greek Life of Adam and Eve (2023) 298; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
haman Gruen, Ethnicity in the Ancient World - Did it matter (2020) 173
harmozel Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
head Levison, The Greek Life of Adam and Eve (2023) 354
heaven, worship in Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 136
heaven Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
hebrew Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 102
hebrew bible/old testament, as authoritative scripture Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
hebrew bible/old testament, manuscript evidence for Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
hebrew bible/old testament Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
hebrews/israelites, as ethnos or genos Gruen, Ethnicity in the Ancient World - Did it matter (2020) 173
hellenism/hellenization Corley, Ben Sira's Teaching on Friendship (2002) 153, 214
hellenistic jewish writings, letter of aristeas Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
herod\u2002, primeval history Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13, 15, 20, 21, 25
historicity Crabb, Luke/Acts and the End of History (2020) 21
historiography Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
honor Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
human, existence Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 38
humans Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 40
humility Corley, Ben Sira's Teaching on Friendship (2002) 153
iapetus Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 136, 140
identity, construction of identity Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 20, 21, 22
identity, identify formation Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 25
idolatry, as linked to fallen angels and demons Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
idumeans van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 146
image of god Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 38
image vi Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 40
interreligiöse ehe Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 169
isaac Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 73
israel/israelite Corley, Ben Sira's Teaching on Friendship (2002) 153, 214
israel Levison, The Greek Life of Adam and Eve (2023) 354; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 286; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
itinerary\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13, 17
jacob Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 72; van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 146
japheth Levison, The Greek Life of Adam and Eve (2023) 298; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
jerome Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
jerusalem, destruction of VanderKam, Calendars in the Dead Sea Scrolls: Measuring Time (1998) 101
jerusalem, of seth Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62, 196
jerusalem Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53; van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 146
jesajabuch/book of isaiah Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 102
jesus Levison, The Greek Life of Adam and Eve (2023) 354
jews/judeans/ioudaioi, and ethnic vocabulary in josephus Gruen, Ethnicity in the Ancient World - Did it matter (2020) 173
jews/judeans/ioudaioi, in diaspora Gruen, Ethnicity in the Ancient World - Did it matter (2020) 173
jews Corley, Ben Sira's Teaching on Friendship (2002) 153
jews (and judaism), common roots with greeks Schwartz, 2 Maccabees (2008) 256
john, author of revelation Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 136
jonathan Schwartz, 2 Maccabees (2008) 256
josephus Gruen, Ethnicity in the Ancient World - Did it matter (2020) 173
journey, earthly journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13, 17, 25
jubilees Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 136, 138
judaism, hellenistic judaism Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
judaism Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
julius gaius alexander Levine Allison and Crossan, The Historical Jesus in Context (2006) 297
key word Corley, Ben Sira's Teaching on Friendship (2002) 128
king, emperor, caligula Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
kingdom (βασιλεία) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 136
knowledge, revealed Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
knowledge, tree of Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
knowledge Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 257; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62, 196
knowledge\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 25
kronos Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 160; Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 136, 140; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 129
laban Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 169
lactantius Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 136
lamb, of god Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 136
language, secret' Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 111
law of moses Corley, Ben Sira's Teaching on Friendship (2002) 153
leprosy Levison, The Greek Life of Adam and Eve (2023) 354
letter of aristeas Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89
levi Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 169
levit Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 169
life Corley, Ben Sira's Teaching on Friendship (2002) 129
light, four lights of autogenes Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
like seeking like Corley, Ben Sira's Teaching on Friendship (2002) 153, 214
link word Corley, Ben Sira's Teaching on Friendship (2002) 128
literary production Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 51
lord Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
lxx/septuagint/septuaginta Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 169
maccabean Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 102
malachi Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 169
manuscript/s Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 72
manuscripts, codex alexandrinus Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 136
manuscripts, codex sinaiticus Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 136
marriage Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 126, 225, 227
medicine Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
mediterranean Gruen, Ethnicity in the Ancient World - Did it matter (2020) 173
memory Levison, The Greek Life of Adam and Eve (2023) 354
mesopotamia\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 17, 25
messiah Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 136
metaphor\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13
midrash Levison, The Greek Life of Adam and Eve (2023) 298
migration\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13
modern editions of hebrew bible, bh (biblia hebraica) series Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 379
modern editions of hebrew bible, evaluation of critical editions Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 379
modern editions of hebrew bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 379
moses Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 151; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62, 196; Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 73; VanderKam, Calendars in the Dead Sea Scrolls: Measuring Time (1998) 101
mother Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
mother barbelo Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
motifs (thematic), poetic justice Schwartz, 2 Maccabees (2008) 256
mount zion Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 102
murder, expiation through the blood of the murderer Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 126
murder Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 151
mystery, of god Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 136
mysticism, jewish Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 270
myth(ological), mythology Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 260, 270
mytheme Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 151
name Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
nation Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 40
nations Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 136
nature, natural phenomena, fire Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
nature, natural phenomena, moon Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
nature, natural phenomena, stars Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
nature, natural phenomena Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53
neighbors Corley, Ben Sira's Teaching on Friendship (2002) 214
nimrod Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 125
noah, sons of Schwartz, 2 Maccabees (2008) 256
noah Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 160; Corley, Ben Sira's Teaching on Friendship (2002) 129; Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 136, 138, 140; Gruen, Ethnicity in the Ancient World - Did it matter (2020) 173; Levison, The Greek Life of Adam and Eve (2023) 298; Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 126; Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 72
noahide laws Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 339
nomad\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 25
oil, mercy, of Levison, The Greek Life of Adam and Eve (2023) 298
oil Levison, The Greek Life of Adam and Eve (2023) 354
ophites, the diagram Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
oroiael Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 62
other, the, and the gentiles Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 285, 286
other, the, otherness, vocabulary of Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 285
other, the Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 285, 286
ouranos Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 160
oxen, adam, of Levison, The Greek Life of Adam and Eve (2023) 298
oxford hebrew bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 379
pagan, paganism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
palestine Gruen, Ethnicity in the Ancient World - Did it matter (2020) 173