Tiresias: The Ancient Mediterranean Religions Source Database

6284

Hebrew Bible, Genesis, 5.22-5.24
וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters.
וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃ And all the days of Enoch were three hundred sixty and five years.
וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ And Enoch walked with God, and he was not; for God took him.

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

52 results
1. Hebrew Bible, Deuteronomy, 34.7 (9th cent. BCE - 3rd cent. BCE) 34.7. וּמֹשֶׁה בֶּן־מֵאָה וְעֶשְׂרִים שָׁנָה בְּמֹתוֹ לֹא־כָהֲתָה עֵינוֹ וְלֹא־נָס לֵחֹה׃ 34.7. And Moses was a hundred and twenty years old when he died: his eye was not dim, nor his natural force abated."
2. Hebrew Bible, Exodus, 2.16-2.22, 18.1-18.6, 23.26 (9th cent. BCE - 3rd cent. BCE) 2.16. וּלְכֹהֵן מִדְיָן שֶׁבַע בָּנוֹת וַתָּבֹאנָה וַתִּדְלֶנָה וַתְּמַלֶּאנָה אֶת־הָרְהָטִים לְהַשְׁקוֹת צֹאן אֲבִיהֶן׃ 2.17. וַיָּבֹאוּ הָרֹעִים וַיְגָרְשׁוּם וַיָּקָם מֹשֶׁה וַיּוֹשִׁעָן וַיַּשְׁקְ אֶת־צֹאנָם׃ 2.18. וַתָּבֹאנָה אֶל־רְעוּאֵל אֲבִיהֶן וַיֹּאמֶר מַדּוּעַ מִהַרְתֶּן בֹּא הַיּוֹם׃ 2.19. וַתֹּאמַרְןָ אִישׁ מִצְרִי הִצִּילָנוּ מִיַּד הָרֹעִים וְגַם־דָּלֹה דָלָה לָנוּ וַיַּשְׁקְ אֶת־הַצֹּאן׃ 2.21. וַיּוֹאֶל מֹשֶׁה לָשֶׁבֶת אֶת־הָאִישׁ וַיִּתֵּן אֶת־צִפֹּרָה בִתּוֹ לְמֹשֶׁה׃ 2.22. וַתֵּלֶד בֵּן וַיִּקְרָא אֶת־שְׁמוֹ גֵּרְשֹׁם כִּי אָמַר גֵּר הָיִיתִי בְּאֶרֶץ נָכְרִיָּה׃ 18.1. וַיִּשְׁמַע יִתְרוֹ כֹהֵן מִדְיָן חֹתֵן מֹשֶׁה אֵת כָּל־אֲשֶׁר עָשָׂה אֱלֹהִים לְמֹשֶׁה וּלְיִשְׂרָאֵל עַמּוֹ כִּי־הוֹצִיא יְהוָה אֶת־יִשְׂרָאֵל מִמִּצְרָיִם׃ 18.1. וַיֹּאמֶר יִתְרוֹ בָּרוּךְ יְהוָה אֲשֶׁר הִצִּיל אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד פַּרְעֹה אֲשֶׁר הִצִּיל אֶת־הָעָם מִתַּחַת יַד־מִצְרָיִם׃ 18.2. וְהִזְהַרְתָּה אֶתְהֶם אֶת־הַחֻקִּים וְאֶת־הַתּוֹרֹת וְהוֹדַעְתָּ לָהֶם אֶת־הַדֶּרֶךְ יֵלְכוּ בָהּ וְאֶת־הַמַּעֲשֶׂה אֲשֶׁר יַעֲשׂוּן׃ 18.2. וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה אֶת־צִפֹּרָה אֵשֶׁת מֹשֶׁה אַחַר שִׁלּוּחֶיהָ׃ 18.3. וְאֵת שְׁנֵי בָנֶיהָ אֲשֶׁר שֵׁם הָאֶחָד גֵּרְשֹׁם כִּי אָמַר גֵּר הָיִיתִי בְּאֶרֶץ נָכְרִיָּה׃ 18.4. וְשֵׁם הָאֶחָד אֱלִיעֶזֶר כִּי־אֱלֹהֵי אָבִי בְּעֶזְרִי וַיַּצִּלֵנִי מֵחֶרֶב פַּרְעֹה׃ 18.5. וַיָּבֹא יִתְרוֹ חֹתֵן מֹשֶׁה וּבָנָיו וְאִשְׁתּוֹ אֶל־מֹשֶׁה אֶל־הַמִּדְבָּר אֲשֶׁר־הוּא חֹנֶה שָׁם הַר הָאֱלֹהִים׃ 18.6. וַיֹּאמֶר אֶל־מֹשֶׁה אֲנִי חֹתֶנְךָ יִתְרוֹ בָּא אֵלֶיךָ וְאִשְׁתְּךָ וּשְׁנֵי בָנֶיהָ עִמָּהּ׃ 23.26. לֹא תִהְיֶה מְשַׁכֵּלָה וַעֲקָרָה בְּאַרְצֶךָ אֶת־מִסְפַּר יָמֶיךָ אֲמַלֵּא׃ 2.16. Now the priest of Midian had seven daughters; and they came and drew water, and filled the troughs to water their father’s flock." 2.17. And the shepherds came and drove them away; but Moses stood up and helped them, and watered their flock." 2.18. And when they came to Reuel their father, he said: ‘How is it that ye are come so soon to-day?’" 2.19. And they said: ‘An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.’" 2.20. And he said unto his daughters: ‘And where is he? Why is it that ye have left the man? call him, that he may eat bread.’" 2.21. And Moses was content to dwell with the man; and he gave Moses Zipporah his daughter." 2.22. And she bore a son, and he called his name Gershom; for he said: ‘I have been a stranger in a strange land.’" 18.1. Now Jethro, the priest of Midian, Moses’father-in-law, heard of all that God had done for Moses, and for Israel His people, how that the LORD had brought Israel out of Egypt." 18.2. And Jethro, Moses’father-in-law, took Zipporah, Moses’wife, after he had sent her away," 18.3. and her two sons; of whom the name of the one was Gershom; for he said: ‘I have been a stranger in a strange land’;" 18.4. and the name of the other was Eliezer: ‘for the God of my father was my help, and delivered me from the sword of Pharaoh.’" 18.5. And Jethro, Moses’father-in-law, came with his sons and his wife unto Moses into the wilderness where he was encamped, at the mount of God;" 18.6. and he said unto Moses: ‘I thy father-in-law Jethro am coming unto thee, and thy wife, and her two sons with her.’" 23.26. None shall miscarry, nor be barren, in thy land; the number of thy days I will fulfil."
3. Hebrew Bible, Genesis, 1.1-1.31, 2.8-2.14, 2.22, 3.8, 3.14-3.20, 4.17-4.18, 4.21, 4.26, 5.1-5.21, 5.23-5.27, 5.29, 5.32, 6.1-6.9, 7.1, 7.6, 8.1, 11.30, 12.1-12.3, 16.2-16.3, 17.1-17.2, 17.6, 17.8, 22.17-22.18, 24.1, 24.40, 25.7-25.8, 26.3-26.4, 48.15 (9th cent. BCE - 3rd cent. BCE) 1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.3. וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.3. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 1.4. וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃ 1.5. וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד׃ 1.6. וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃ 1.7. וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃ 1.8. וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שֵׁנִי׃ 1.9. וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן׃ 1.11. וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ־בוֹ עַל־הָאָרֶץ וַיְהִי־כֵן׃ 1.12. וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ וְעֵץ עֹשֶׂה־פְּרִי אֲשֶׁר זַרְעוֹ־בוֹ לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.13. וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שְׁלִישִׁי׃ 1.14. וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃ 1.15. וְהָיוּ לִמְאוֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל־הָאָרֶץ וַיְהִי־כֵן׃ 1.16. וַיַּעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת־הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת־הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים׃ 1.17. וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל־הָאָרֶץ׃ 1.18. וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה וּלֲהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.19. וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם רְבִיעִי׃ 1.21. וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.22. וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ׃ 1.23. וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם חֲמִישִׁי׃ 1.24. וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ־אֶרֶץ לְמִינָהּ וַיְהִי־כֵן׃ 1.25. וַיַּעַשׂ אֱלֹהִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כָּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 1.29. וַיֹּאמֶר אֱלֹהִים הִנֵּה נָתַתִּי לָכֶם אֶת־כָּל־עֵשֶׂב זֹרֵעַ זֶרַע אֲשֶׁר עַל־פְּנֵי כָל־הָאָרֶץ וְאֶת־כָּל־הָעֵץ אֲשֶׁר־בּוֹ פְרִי־עֵץ זֹרֵעַ זָרַע לָכֶם יִהְיֶה לְאָכְלָה׃ 1.31. וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃ 2.8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 2.9. וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃ 2.11. שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כָּל־אֶרֶץ הַחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָב׃ 2.12. וּזֲהַב הָאָרֶץ הַהִוא טוֹב שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם׃ 2.13. וְשֵׁם־הַנָּהָר הַשֵּׁנִי גִּיחוֹן הוּא הַסּוֹבֵב אֵת כָּל־אֶרֶץ כּוּשׁ׃ 2.14. וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל הוּא הַהֹלֵךְ קִדְמַת אַשּׁוּר וְהַנָּהָר הָרְבִיעִי הוּא פְרָת׃ 2.22. וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃ 3.8. וַיִּשְׁמְעוּ אֶת־קוֹל יְהוָה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יְהוָה אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן׃ 3.14. וַיֹּאמֶר יְהֹוָה אֱלֹהִים אֶל־הַנָּחָשׁ כִּי עָשִׂיתָ זֹּאת אָרוּר אַתָּה מִכָּל־הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה עַל־גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל־יְמֵי חַיֶּיךָ׃ 3.15. וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃ 3.16. אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃ 3.17. וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃ 3.18. וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃ 3.19. בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃ 4.17. וַיֵּדַע קַיִן אֶת־אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־חֲנוֹךְ וַיְהִי בֹּנֶה עִיר וַיִּקְרָא שֵׁם הָעִיר כְּשֵׁם בְּנוֹ חֲנוֹךְ׃ 4.18. וַיִּוָּלֵד לַחֲנוֹךְ אֶת־עִירָד וְעִירָד יָלַד אֶת־מְחוּיָאֵל וּמְחִיּיָאֵל יָלַד אֶת־מְתוּשָׁאֵל וּמְתוּשָׁאֵל יָלַד אֶת־לָמֶךְ׃ 4.21. וְשֵׁם אָחִיו יוּבָל הוּא הָיָה אֲבִי כָּל־תֹּפֵשׂ כִּנּוֹר וְעוּגָב׃ 4.26. וּלְשֵׁת גַּם־הוּא יֻלַּד־בֵּן וַיִּקְרָא אֶת־שְׁמוֹ אֱנוֹשׁ אָז הוּחַל לִקְרֹא בְּשֵׁם יְהוָה׃ 5.1. זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃ 5.1. וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.2. וַיִּהְיוּ כָּל־יְמֵי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.2. זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת־שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם׃ 5.3. וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת־שְׁמוֹ שֵׁת׃ 5.3. וַיְחִי־לֶמֶךְ אַחֲרֵי הוֹלִידוֹ אֶת־נֹחַ חָמֵשׁ וְתִשְׁעִים שָׁנָה וַחֲמֵשׁ מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.4. וַיִּהְיוּ יְמֵי־אָדָם אַחֲרֵי הוֹלִידוֹ אֶת־שֵׁת שְׁמֹנֶה מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.5. וַיִּהְיוּ כָּל־יְמֵי אָדָם אֲשֶׁר־חַי תְּשַׁע מֵאוֹת שָׁנָה וּשְׁלֹשִׁים שָׁנָה וַיָּמֹת׃ 5.6. וַיְחִי־שֵׁת חָמֵשׁ שָׁנִים וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־אֱנוֹשׁ׃ 5.7. וַיְחִי־שֵׁת אַחֲרֵי הוֹלִידוֹ אֶת־אֱנוֹשׁ שֶׁבַע שָׁנִים וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.8. וַיִּהְיוּ כָּל־יְמֵי־שֵׁת שְׁתֵּים עֶשְׂרֵה שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.9. וַיְחִי אֱנוֹשׁ תִּשְׁעִים שָׁנָה וַיּוֹלֶד אֶת־קֵינָן׃ 5.11. וַיִּהְיוּ כָּל־יְמֵי אֱנוֹשׁ חָמֵשׁ שָׁנִים וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.12. וַיְחִי קֵינָן שִׁבְעִים שָׁנָה וַיּוֹלֶד אֶת־מַהֲלַלְאֵל׃ 5.13. וַיְחִי קֵינָן אַחֲרֵי הוֹלִידוֹ אֶת־מַהֲלַלְאֵל אַרְבָּעִים שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.14. וַיִּהְיוּ כָּל־יְמֵי קֵינָן עֶשֶׂר שָׁנִים וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.15. וַיְחִי מַהֲלַלְאֵל חָמֵשׁ שָׁנִים וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־יָרֶד׃ 5.16. וַיְחִי מַהֲלַלְאֵל אַחֲרֵי הוֹלִידוֹ אֶת־יֶרֶד שְׁלֹשִׁים שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.17. וַיִּהְיוּ כָּל־יְמֵי מַהֲלַלְאֵל חָמֵשׁ וְתִשְׁעִים שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.18. וַיְחִי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־חֲנוֹךְ׃ 5.19. וַיְחִי־יֶרֶד אַחֲרֵי הוֹלִידוֹ אֶת־חֲנוֹךְ שְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.21. וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃ 5.23. וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃ 5.24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ 5.25. וַיְחִי מְתוּשֶׁלַח שֶׁבַע וּשְׁמֹנִים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־לָמֶךְ׃ 5.26. וַיְחִי מְתוּשֶׁלַח אַחֲרֵי הוֹלִידוֹ אֶת־לֶמֶךְ שְׁתַּיִם וּשְׁמוֹנִים שָׁנָה וּשְׁבַע מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.27. וַיִּהְיוּ כָּל־יְמֵי מְתוּשֶׁלַח תֵּשַׁע וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.29. וַיִּקְרָא אֶת־שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן־הָאֲדָמָה אֲשֶׁר אֵרְרָהּ יְהוָה׃ 5.32. וַיְהִי־נֹחַ בֶּן־חֲמֵשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד נֹחַ אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 6.5. וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃ 6.6. וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃ 6.7. וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃ 6.8. וְנֹחַ מָצָא חֵן בְּעֵינֵי יְהוָה׃ 6.9. אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃ 7.1. וַיְהִי לְשִׁבְעַת הַיָּמִים וּמֵי הַמַּבּוּל הָיוּ עַל־הָאָרֶץ׃ 7.1. וַיֹּאמֶר יְהוָה לְנֹחַ בֹּא־אַתָּה וְכָל־בֵּיתְךָ אֶל־הַתֵּבָה כִּי־אֹתְךָ רָאִיתִי צַדִּיק לְפָנַי בַּדּוֹר הַזֶּה׃ 7.6. וְנֹחַ בֶּן־שֵׁשׁ מֵאוֹת שָׁנָה וְהַמַּבּוּל הָיָה מַיִם עַל־הָאָרֶץ׃ 8.1. וַיָּחֶל עוֹד שִׁבְעַת יָמִים אֲחֵרִים וַיֹּסֶף שַׁלַּח אֶת־הַיּוֹנָה מִן־הַתֵּבָה׃ 8.1. וַיִּזְכֹּר אֱלֹהִים אֶת־נֹחַ וְאֵת כָּל־הַחַיָּה וְאֶת־כָּל־הַבְּהֵמָה אֲשֶׁר אִתּוֹ בַּתֵּבָה וַיַּעֲבֵר אֱלֹהִים רוּחַ עַל־הָאָרֶץ וַיָּשֹׁכּוּ הַמָּיִם׃ 12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 12.2. וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃ 12.2. וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃ 12.3. וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃ 16.2. וַתֹּאמֶר שָׂרַי אֶל־אַבְרָם הִנֵּה־נָא עֲצָרַנִי יְהוָה מִלֶּדֶת בֹּא־נָא אֶל־שִׁפְחָתִי אוּלַי אִבָּנֶה מִמֶּנָּה וַיִּשְׁמַע אַבְרָם לְקוֹל שָׂרָי׃ 16.3. וַתִּקַּח שָׂרַי אֵשֶׁת־אַבְרָם אֶת־הָגָר הַמִּצְרִית שִׁפְחָתָהּ מִקֵּץ עֶשֶׂר שָׁנִים לְשֶׁבֶת אַבְרָם בְּאֶרֶץ כְּנָעַן וַתִּתֵּן אֹתָהּ לְאַבְרָם אִישָׁהּ לוֹ לְאִשָּׁה׃ 17.1. זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃ 17.1. וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃ 17.2. וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ הִנֵּה בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ בִּמְאֹד מְאֹד שְׁנֵים־עָשָׂר נְשִׂיאִם יוֹלִיד וּנְתַתִּיו לְגוֹי גָּדוֹל׃ 17.2. וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד׃ 17.6. וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ׃ 17.8. וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת אֶרֶץ מְגֻרֶיךָ אֵת כָּל־אֶרֶץ כְּנַעַן לַאֲחֻזַּת עוֹלָם וְהָיִיתִי לָהֶם לֵאלֹהִים׃ 22.17. כִּי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו׃ 22.18. וְהִתְבָּרֲכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ בְּקֹלִי׃ 24.1. וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַיהוָה בֵּרַךְ אֶת־אַבְרָהָם בַּכֹּל׃ 24.1. וַיִּקַּח הָעֶבֶד עֲשָׂרָה גְמַלִּים מִגְּמַלֵּי אֲדֹנָיו וַיֵּלֶךְ וְכָל־טוּב אֲדֹנָיו בְּיָדוֹ וַיָּקָם וַיֵּלֶךְ אֶל־אֲרַם נַהֲרַיִם אֶל־עִיר נָחוֹר׃ 25.7. וְאֵלֶּה יְמֵי שְׁנֵי־חַיֵּי אַבְרָהָם אֲשֶׁר־חָי מְאַת שָׁנָה וְשִׁבְעִים שָׁנָה וְחָמֵשׁ שָׁנִים׃ 25.8. וַיִּגְוַע וַיָּמָת אַבְרָהָם בְּשֵׂיבָה טוֹבָה זָקֵן וְשָׂבֵעַ וַיֵּאָסֶף אֶל־עַמָּיו׃ 26.3. גּוּר בָּאָרֶץ הַזֹּאת וְאֶהְיֶה עִמְּךָ וַאֲבָרְכֶךָּ כִּי־לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת־כָּל־הָאֲרָצֹת הָאֵל וַהֲקִמֹתִי אֶת־הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם אָבִיךָ׃ 26.3. וַיַּעַשׂ לָהֶם מִשְׁתֶּה וַיֹּאכְלוּ וַיִּשְׁתּוּ׃ 26.4. וְהִרְבֵּיתִי אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְנָתַתִּי לְזַרְעֲךָ אֵת כָּל־הָאֲרָצֹת הָאֵל וְהִתְבָּרֲכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ׃ 48.15. וַיְבָרֶךְ אֶת־יוֹסֵף וַיֹּאמַר הָאֱלֹהִים אֲשֶׁר הִתְהַלְּכוּ אֲבֹתַי לְפָנָיו אַבְרָהָם וְיִצְחָק הָאֱלֹהִים הָרֹעֶה אֹתִי מֵעוֹדִי עַד־הַיּוֹם הַזֶּה׃ 1.1. In the beginning God created the heaven and the earth." 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters." 1.3. And God said: ‘Let there be light.’ And there was light." 1.4. And God saw the light, that it was good; and God divided the light from the darkness." 1.5. And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day." 1.6. And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’" 1.7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so." 1.8. And God called the firmament Heaven. And there was evening and there was morning, a second day." 1.9. And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so." 1.10. And God called the dry land Earth, and the gathering together of the waters called He Seas; and God saw that it was good." 1.11. And God said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so." 1.12. And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and God saw that it was good." 1.13. And there was evening and there was morning, a third day." 1.14. And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;" 1.15. and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so." 1.16. And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars." 1.17. And God set them in the firmament of the heaven to give light upon the earth," 1.18. and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good." 1.19. And there was evening and there was morning, a fourth day." 1.20. And God said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.’" 1.21. And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good." 1.22. And God blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’" 1.23. And there was evening and there was morning, a fifth day." 1.24. And God said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind.’ And it was so." 1.25. And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good." 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’" 1.29. And God said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed—to you it shall be for food;" 1.30. and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, [I have given] every green herb for food.’ And it was so." 1.31. And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day." 2.8. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed." 2.9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil." 2.10. And a river went out of Eden to water the garden; and from thence it was parted, and became four heads." 2.11. The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold;" 2.12. and the gold of that land is good; there is bdellium and the onyx stone." 2.13. And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush." 2.14. And the name of the third river is Tigris; that is it which goeth toward the east of Asshur. And the fourth river is the Euphrates." 2.22. And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man." 3.8. And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden." 3.14. And the LORD God said unto the serpent: ‘Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life." 3.15. And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’" 3.16. Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’" 3.17. And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life." 3.18. Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field." 3.19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’" 3.20. And the man called his wife’s name Eve; because she was the mother of all living." 4.17. 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." 4.18. And unto Enoch was born Irad; and Irad begot Mehujael; and Mehujael begot Methushael; and Methushael begot Lamech." 4.21. And his brother’s name was Jubal; he was the father of all such as handle the harp and pipe." 4.26. 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." 5.1. This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;" 5.2. male and female created He them, and blessed them, and called their name Adam, in the day when they were created." 5.3. And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth." 5.4. And the days of Adam after he begot Seth were eight hundred years; and he begot sons and daughters." 5.5. And all the days that Adam lived were nine hundred and thirty years; and he died." 5.6. And Seth lived a hundred and five years, and begot Enosh." 5.7. And Seth lived after he begot Enosh eight hundred and seven years, and begot sons and daughters." 5.8. And all the days of Seth were nine hundred and twelve years; and he died." 5.9. And Enosh lived ninety years, and begot Ke." 5.10. And Enosh lived after he begot Ke eight hundred and fifteen years, and begot sons and daughters." 5.11. And all the days of Enosh were nine hundred and five years; and he died." 5.12. And Ke lived seventy years, and begot Mahalalel." 5.13. And Ke lived after he begot Mahalalel eight hundred and forty years, and begot sons and daughters." 5.14. And all the days of Ke were nine hundred and ten years; and he died." 5.15. And Mahalalel lived sixty and five years, and begot Jared." 5.16. And Mahalalel lived after he begot Jared eight hundred and thirty years, and begot sons and daughters." 5.17. And all the days of Mahalalel were eight hundred ninety and five years; and he died." 5.18. And Jared lived a hundred sixty and two years, and begot Enoch." 5.19. And Jared lived after he begot Enoch eight hundred years, and begot sons and daughters." 5.20. And all the days of Jared were nine hundred sixty and two years; and he died. ." 5.21. And Enoch lived sixty and five years, and begot Methuselah." 5.23. And all the days of Enoch were three hundred sixty and five years." 5.24. And Enoch walked with God, and he was not; for God took him." 5.25. And Methuselah lived a hundred eighty and seven years, and begot Lamech." 5.26. And Methuselah lived after he begot Lamech seven hundred eighty and two years, and begot sons and daughters." 5.27. And all the days of Methuselah were nine hundred sixty and nine years; and he died." 5.29. 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.’" 5.32. And Noah was five hundred years old; and Noah begot Shem, Ham, and Japheth." 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 6.3. 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.’" 6.4. 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." 6.5. 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." 6.6. And it repented the LORD that He had made man on the earth, and it grieved Him at His heart." 6.7. 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.’" 6.8. But Noah found grace in the eyes of the LORD." 6.9. These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God." 7.1. 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." 7.6. And Noah was six hundred years old when the flood of waters was upon the earth." 8.1. 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;" 11.30. And Sarai was barren; she had no child." 12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee." 12.2. And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing." 12.3. And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’" 16.2. And Sarai said unto Abram: ‘Behold now, the LORD hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall be builded up through her.’ And Abram hearkened to the voice of Sarai." 16.3. And Sarai Abram’s wife took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife." 17.1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted." 17.2. And I will make My covet between Me and thee, and will multiply thee exceedingly.’" 17.6. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee." 17.8. And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.’" 22.17. that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies;" 22.18. and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’" 24.1. And Abraham was old, well stricken in age; and the LORD had blessed Abraham in all things." 24.40. And he said unto me: The LORD, before whom I walk, will send His angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father’s house;" 25.7. And these are the days of the years of Abraham’s life which he lived, a hundred threescore and fifteen years." 25.8. And Abraham expired, and died in a good old age, an old man, and full of years; and was gathered to his people." 26.3. Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these lands, and I will establish the oath which I swore unto Abraham thy father;" 26.4. and I will multiply thy seed as the stars of heaven, and will give unto thy seed all these lands; and by thy seed shall all the nations of the earth bless themselves;" 48.15. And he blessed Joseph, and said: ‘The God before whom my fathers Abraham and Isaac did walk, the God who hath been my shepherd all my life long unto this day,"
4. Hebrew Bible, Leviticus, 26.12 (9th cent. BCE - 3rd cent. BCE) 26.12. וְהִתְהַלַּכְתִּי בְּתוֹכְכֶם וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ־לִי לְעָם׃ 26.12. And I will walk among you, and will be your God, and ye shall be My people."
5. Hebrew Bible, Numbers, 12.1, 24.15-24.17 (9th cent. BCE - 3rd cent. BCE) 12.1. וְהֶעָנָן סָר מֵעַל הָאֹהֶל וְהִנֵּה מִרְיָם מְצֹרַעַת כַּשָּׁלֶג וַיִּפֶן אַהֲרֹן אֶל־מִרְיָם וְהִנֵּה מְצֹרָעַת׃ 12.1. וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה עַל־אֹדוֹת הָאִשָּׁה הַכֻּשִׁית אֲשֶׁר לָקָח כִּי־אִשָּׁה כֻשִׁית לָקָח׃ 24.15. וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר נְאֻם בִּלְעָם בְּנוֹ בְעֹר וּנְאֻם הַגֶּבֶר שְׁתֻם הָעָיִן׃ 24.16. נְאֻם שֹׁמֵעַ אִמְרֵי־אֵל וְיֹדֵעַ דַּעַת עֶלְיוֹן מַחֲזֵה שַׁדַּי יֶחֱזֶה נֹפֵל וּגְלוּי עֵינָיִם׃ 24.17. אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃ 12.1. And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman." 24.15. And he took up his parable, and said: The saying of Balaam the son of Beor, And the saying of the man whose eye is opened;" 24.16. The saying of him who heareth the words of God, And knoweth the knowledge of the Most High, Who seeth the vision of the Almighty, Fallen down, yet with opened eyes:" 24.17. I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth."
6. Hebrew Bible, Psalms, 8.6, 138.1 (9th cent. BCE - 3rd cent. BCE) 8.6. וַתְּחַסְּרֵהוּ מְּעַט מֵאֱלֹהִים וְכָבוֹד וְהָדָר תְּעַטְּרֵהוּ׃ 138.1. לְדָוִד אוֹדְךָ בְכָל־לִבִּי נֶגֶד אֱלֹהִים אֲזַמְּרֶךָּ׃ 8.6. Yet Thou hast made him but little lower than the angels, And hast crowned him with glory and honour." 138.1. [A Psalm] of David. I will give Thee thanks with my whole heart, In the presence of the mighty will I sing praises unto Thee."
7. Hebrew Bible, Judges, 2.10 (8th cent. BCE - 5th cent. BCE) 2.10. And also all that generation were gathered to their fathers: and there arose another generation after them, which knew not the Lord, nor yet the work which he had done for Yisra᾽el."
8. Hebrew Bible, Ezra, 4.4-4.5, 4.18-4.20, 4.23 (5th cent. BCE - 4th cent. BCE) 4.4. וַיְהִי עַם־הָאָרֶץ מְרַפִּים יְדֵי עַם־יְהוּדָה ומבלהים [וּמְבַהֲלִים] אוֹתָם לִבְנוֹת׃ 4.5. וְסֹכְרִים עֲלֵיהֶם יוֹעֲצִים לְהָפֵר עֲצָתָם כָּל־יְמֵי כּוֹרֶשׁ מֶלֶךְ פָּרַס וְעַד־מַלְכוּת דָּרְיָוֶשׁ מֶלֶךְ־פָּרָס׃ 4.18. נִשְׁתְּוָנָא דִּי שְׁלַחְתּוּן עֲלֶינָא מְפָרַשׁ קֱרִי קָדָמָי׃ 4.19. וּמִנִּי שִׂים טְעֵם וּבַקַּרוּ וְהַשְׁכַּחוּ דִּי קִרְיְתָא דָךְ מִן־יוֹמָת עָלְמָא עַל־מַלְכִין מִתְנַשְּׂאָה וּמְרַד וְאֶשְׁתַּדּוּר מִתְעֲבֶד־בַּהּ׃ 4.23. אֱדַיִן מִן־דִּי פַּרְשֶׁגֶן נִשְׁתְּוָנָא דִּי ארתחששתא [אַרְתַּחְשַׁשְׂתְּ] מַלְכָּא קֱרִי קֳדָם־רְחוּם וְשִׁמְשַׁי סָפְרָא וּכְנָוָתְהוֹן אֲזַלוּ בִבְהִילוּ לִירוּשְׁלֶם עַל־יְהוּדָיֵא וּבַטִּלוּ הִמּוֹ בְּאֶדְרָע וְחָיִל׃ 4.4. Then the people of the land weakened the hands of the people of Judah, and harried them while they were building," 4.5. and hired counsellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia." 4.18. the letter which ye sent unto us hath been plainly read before me." 4.19. And I decreed, and search hath been made, and it is found that this city of old time hath made insurrection against kings, and that rebellion and sedition have been made therein." 4.20. There have been mighty kings also over Jerusalem, who have ruled over all the country beyond the River; and tribute, impost, and toll, was paid unto them." 4.23. Then when the copy of king Artaxerxes’letter was read before Rehum, and Shimshai the scribe, and their companions, they went in haste to Jerusalem unto the Jews, and made them to cease by force and power."
9. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) 39e. but not to the future? Pro. To the future especially. Soc. Do you say to the future especially because they are all hopes relating to the future and we are always filled with hopes all our lives? Pro. Precisely. Soc. Well, here is a further question for you to answer. Pro. What is it? Soc. A just, pious, and good man is surely a friend of the gods, is he not? Pro. Certainly. Soc. And an unjust and thoroughly bad man
10. Anon., 1 Enoch, 1, 1.2, 1.9, 2, 3, 4, 5, 6, 7, 7.1, 7.2, 7.3, 7.4, 7.5, 8, 8.1, 8.2, 8.3, 9, 9.6, 9.9, 10, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 11, 12, 12.4, 13, 13.4, 13.5, 13.6, 13.7, 14, 14.2, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 14.20, 14.21, 14.22, 14.23, 14.24, 14.25, 15, 15.8-16.1, 16, 17, 18, 19, 19.1, 19.2, 20, 20.7, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 32.3, 32.4, 32.5, 32.6, 33, 34, 35, 36, 70, 81.1, 81.1-82.4, 81.2, 81.5, 81.6, 82.1, 83, 83.1, 83.2, 84, 85, 85.1, 85.2, 85.3, 85.4, 85.5, 85.6, 85.7, 85.8, 85.9, 85.10, 86, 87, 88, 89, 90, 91.1, 91.2, 91.3, 91.4, 91.5, 91.6, 91.7, 91.8, 91.9, 91.10, 91.17, 91.18, 92, 92.1, 93, 93.1, 93.2, 93.3, 93.5, 93.10, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 106.7, 106.8, 107 (3rd cent. BCE - 2nd cent. BCE) 1. The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, [And appear from His camp] And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him.
11. Anon., Jubilees, 2.2, 4.7-4.19, 4.22, 5.2, 5.20-5.32, 7.38-7.39 (2nd cent. BCE - 2nd cent. BCE) 2.2. Write the complete history of the creation, how in six days the Lord God finished all His works and all that He created, and kept Sabbath on the seventh day and hallowed it for all ages, and appointed it as a sign for all His works. 4.7. And for this reason we announce when we come before the Lord our God all the sin which is committed in heaven and on earth, and in light and in darkness, and everywhere. 4.8. And Adam and his wife mourned for Abel four weeks of years 4.9. and in the fourth year of the fifth week they became joyful, and Adam knew his wife again, and she bare him a son, and he called his name Seth; for he said "God hath raised up a second seed unto us on the earth instead of Abel; for Cain slew him. 4.10. And in the sixth week he begat his daughter ’Azûrâ. 4.11. And Cain took ’Âwân his sister to be his wife and she bare him Enoch at the close of the fourth jubilee. 4.12. And in the first year of the first week of the fifth jubilee, houses were built on the earth, and Cain built a city, and called its name after the name of his son Enoch. 4.13. And Adam knew Eve his wife and she bare yet nine sons. 4.14. And in the fifth week of the fifth jubilee Seth took ’Azûrâ his sister to be his wife, and in the fourth (year of the sixth week) she bare him Enos. br He began to call on the name of the Lord on the earth. 4.15. And in the seventh jubilee in the third week Enos took Nôâm his sister to be his wife, and she bare him a son in the third year of the fifth week, and he called his name Ke. 4.16. And at the close of the eighth jubilee Ke took Mûalêlêth his sister to be his wife, and she bare him a son in the ninth jubilee, in the first week in the third year of this week, and he called his name Mahalalel. 4.17. And in the second week of the tenth jubilee Mahalalel took unto him to wife Dînâh, the daughter of Barâkî’êl the daughter of his father's brother, and she bare him a son in the third week in the sixth year, and he called his name Jared; 4.18. for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do judgment and uprightness on the earth. 4.19. And in the eleventh jubilee Jared took to himself a wife, and her name was Bâraka, the daughter of Râsûjâl, a daughter of his father's brother, in the fourth week of this jubilee 4.22. and who wrote down the signs of heaven according to the order of their months in a book, that men might know the seasons of the years according to the order of their separate months. 5.2. that the angels of God saw them on a certain year of this jubilee, that they were beautiful to look upon; and they took themselves wives of all whom they chose, and they bare unto them sons and they were giants. 5.20. and all their judgments are ordained and written and engraved. 5.21. In regard to all He will judge, the great according to his greatness, and the small according to his smallness, and each according to his way. 5.22. And He is not one who will regard the person (of any), nor is He one who will receive gifts, if He saith that He will execute judgment on each: 5.23. if one gave everything that is on the earth, He will not regard the gifts or the person (of any), nor accept anything at his hands, for He is a righteous judge. 5.24. [And of the children of Israel it hath been written and ordained: If they turn to Him in righteousness, He will forgive all their transgressions and pardon all their sins. 5.25. It is written and ordained that He will show mercy to all who turn from all their guilt once each year.] 5.26. And as for all those who corrupted their ways and their thoughts before the flood, no man's person was accepted save that of Noah alone; for his person was accepted in behalf of his sons, whom (God) saved from the waters of the flood on his account; 5.27. for his heart was righteous in all his ways, according as it was commanded regarding him, and he had not departed from aught that was ordained for him. 5.28. And the Lord said that He would destroy everything which was upon the earth, both men and cattle, and beasts, and fowls of the air, and that which moveth on the earth. 5.29. And He commanded Noah to make him an ark, that he might save himself from the waters of the flood. 5.30. And Noah made the ark in all respects as He commanded him, in the twenty-seventh jubilee of years, in the fifth week in the fifth year (on the new moon of the first month). 5.31. And he entered in the sixth (year) thereof, in the second month, on the new moon of the second month 5.32. till the sixteenth; and he entered, and all that we brought to him, into the ark, and the Lord closed it from without on the seventeenth evening. 7.38. And there will not be left any man that eateth blood. Or that sheddeth the blood of man on the earth, Nor will there be left to him any seed or descendants living under heaven; 7.39. For into Sheol will they go, And into the place of condemnation will they descend.
12. Anon., Testament of Levi, 13.2-13.3, 18.11 (2nd cent. BCE - 2nd cent. CE) 13.2. And do ye also teach your children letters, That they may have understanding all their life, Reading unceasingly the law of God. 13.3. For every one that knoweth the law of the Lord shall be honoured, And shall not be a stranger whithersoever he goeth.
13. Dead Sea Scrolls, 4Q418, 0 (2nd cent. BCE - 1st cent. CE)
14. Hebrew Bible, Daniel, 11-12, 7-10 (2nd cent. BCE - 2nd cent. BCE)
15. Septuagint, Ecclesiasticus (Siracides), 17.7, 44.16, 49.14 (2nd cent. BCE - 2nd cent. BCE) 17.7. He filled them with knowledge and understanding,and showed them good and evil. 44.16. Enoch pleased the Lord, and was taken up;he was an example of repentance to all generations. 49.14. No one like Enoch has been created on earth,for he was taken up from the earth.
16. Septuagint, Wisdom of Solomon, 4.10-4.15 (2nd cent. BCE - 1st cent. BCE) 4.10. There was one who pleased God and was loved by him,and while living among sinners he was taken up. 4.11. He was caught up lest evil change his understanding or guile deceive his soul. 4.12. For the fascination of wickedness obscures what is good,and roving desire perverts the innocent mind. 4.13. Being perfected in a short time, he fulfilled long years; 4.14. for his soul was pleasing to the Lord,therefore he took him quickly from the midst of wickedness. 4.15. Yet the peoples saw and did not understand,nor take such a thing to heart,that Gods grace and mercy are with his elect,and he watches over his holy ones.
17. Philo of Alexandria, On The Eternity of The World, 12 (1st cent. BCE - missingth cent. CE) 12. But some say that it was not Aristotle who invented this doctrine, but some of the Pythagoreans; but I have met with a work of Ocellus, a Lucanian by birth, entitled, "A Treatise on the Nature of the Universe," in which he has not only asserted that the world is indestructible, but he has even endeavoured to prove it so by demonstrative proofs. IV.
18. Philo of Alexandria, On Husbandry, 119-121, 118 (1st cent. BCE - missingth cent. CE) 118. For when two opposite opinions are established concerning any one thing, whether it be person or action, it follows of necessity that one or other of them must be wrong, and the other right, for it is impossible for them both to be right: which is the two, then, will you praise deservedly? Will you not say that that sentence is right which orders those who begin acts of violence to be punished? You would justly blame the contrary law, which commands such persons to be honoured; that nothing sacred may be blamed, every such thing must be altogether glorious. XXVII.
19. Philo of Alexandria, On The Confusion of Tongues, 14 (1st cent. BCE - missingth cent. CE) 14. Those, then, who put these things together, and cavil at them, and raise malicious objections, will be easily refuted separately by those who can produce ready solutions of all such questions as arise from the plain words of the law, arguing in a spirit far from contentious, and not encountering them by sophisms drawn from any other source, but following the connection of natural consequences, which does not permit them to stumble, but which easily puts aside any impediments that arise, so that the course of their arguments proceeds without any interruption or mishap.
20. Philo of Alexandria, On The Preliminary Studies, 87 (1st cent. BCE - missingth cent. CE) 87. Therefore, real true life, above everything else, consists in the judgments and commandments of God, so that the customs and practices of the impious must be death: but there are some races which take no note of passions and wickednesses, from whom the multitudes of impious persons and wickedness are sprung.
21. Philo of Alexandria, On The Change of Names, 34 (1st cent. BCE - missingth cent. CE) 34. Therefore that which is earthly is very naturally destroyed and overwhelmed when the entire mind resolves in every particular to make itself acceptable to God. But the race of these persons is rare and scarcely to be found, and one may almost say is unable to exist; and the following oracle, which is given with respect to Enoch, proves this: "Enoch pleased God, and he was not Found;
22. Philo of Alexandria, On The Creation of The World, 152 (1st cent. BCE - missingth cent. CE) 152. And she, in like manner, beholding a creature greatly resembling herself, rejoiced also, and addressed him in reply with due modesty. And love being engendered, and, as it were, uniting two separate portions of one animal into one body, adapted them to each other, implanting in each of them a desire of connection with the other with a view to the generation of a being similar to themselves. And this desire caused likewise pleasure to their bodies, which is the beginning of iniquities and transgressions, and it is owing to this that men have exchanged their previously immortal and happy existence for one which is mortal and full of misfortune. LVI.
23. Philo of Alexandria, On The Posterity of Cain, 43, 41 (1st cent. BCE - missingth cent. CE) 41. We must therefore be aware that each of the aforesaid names, being interpreted, has a double signification; for Enoch, being interpreted, means, as I have already said, "thy grace," and Methusaleh means, the sending forth of death. Lamech, again means, humiliation. Now the expression, "Thy grace," is by some persons referred to the mind that is in us; and by more learned and sounder interpreters it is referred to the mind of other persons.
24. Philo of Alexandria, On Curses, 13, 15-21, 24, 6, 108 (1st cent. BCE - missingth cent. CE) 108. A lyre, indeed, or any similar instrument, if it be not struck by some one, is silent; and speech, too, if it be not struck by the principal part, that is to say, the mind, is of necessity tranquil. And, again, as musical instruments are transposed and adapted to an infinite number of mixtures of airs, so also speech corresponds to them, becoming an interpreter of things;
25. Philo of Alexandria, On Sobriety, 17 (1st cent. BCE - missingth cent. CE)
26. Philo of Alexandria, On The Special Laws, 3.34-3.36 (1st cent. BCE - missingth cent. CE) 3.34. But those people deserve to be reproached who are ploughing a hard and stony soil. And who can these be but they who have connected themselves with barren women? For such men are only hunters after intemperate pleasure, and in the excess of their licentious passions they waste their seed of their own deliberate purpose. Since for what other reason can they espouse such women? It cannot be for a hope of children, which they are aware must, of necessity, be disappointed, but rather to gratify their excess in lust and incurable incontinence. 3.35. As many men, therefore, as marry virgins in ignorance of how will they will turn out as regards their prolificness, or the contrary, when after a long time they perceive, by their never having any children, that they are barren, and do not then put them away, are still worthy of pardon, being influenced by habit and familiarity, which are motives of great weight, and being also unable to break through the power of those ancient charms which by long habituation are stamped upon their souls. 3.36. But those who marry women who have been previously tested by other men and ascertained to be barren, do merely covet the carnal enjoyment like so many boars or goats, and deserve to be inscribed among the lists of impious men as enemies to God; for God, as being friendly to all the animals that exist, and especially to man, takes all imaginable care to secure preservation and duration to every kind of creature. But those who seek to waste all their power at the very moment of putting it forth are confessedly enemies of nature.VII.
27. Philo of Alexandria, On The Virtues, 176-186, 175 (1st cent. BCE - missingth cent. CE) 175. The most holy Moses, being a lover of virtue, and of honour, and, above all things, of the human race, expects all men everywhere to show themselves admirers of piety and of justice, proposing to them, as to conquerors, great rewards if they repent, namely, a participation in the best of all constitutions, and an enjoyment of all things, whether great or small, which are to be found in it.
28. Philo of Alexandria, Allegorical Interpretation, 3.60, 3.77-3.78, 3.213 (1st cent. BCE - missingth cent. CE)
29. Philo of Alexandria, Questions On Genesis, 1.79, 1.82, 1.86, 4.154 (1st cent. BCE - missingth cent. CE)
30. Philo of Alexandria, That The Worse Attacks The Better, 139, 138 (1st cent. BCE - missingth cent. CE) 138. Having shown, therefore, as far as we could by the most unmistakeable testimony of Moses that, to rejoice is the peculiar property of the wise man, we will now also show that to hope also belongs to him alone; and here again we shall have no need of any other witness than Moses; for he tells us that the name of the son of Seth was Enos: and Enos, being interpreted, means hope. "He hoped first," says Moses, "to call upon the name of the Lord his God." Speaking wisely: for to a man inspired with the principles of truth what can be more akin and appropriate than a hope and expectation of the acquisition of good things from the one bounteous God? This, if one must speak the plain truth, is, properly speaking, the only real birth of men, as those who do not hope in God have no share in rational nature.
31. Josephus Flavius, Jewish Antiquities, 1.35, 1.37, 1.41, 1.46, 1.49, 1.51, 2.177, 2.179, 2.181 (1st cent. CE - 1st cent. CE) 1.35. God also presented the living creatures, when he had made them, according to their kinds, both male and female, to Adam, who gave them those names by which they are still called. But when he saw that Adam had no female companion, no society, for there was no such created, and that he wondered at the other animals which were male and female, he laid him asleep, and took away one of his ribs, and out of it formed the woman; 1.37. 3. Moses says further, that God planted a paradise in the east, flourishing with all sorts of trees; and that among them was the tree of life, and another of knowledge, whereby was to be known what was good and evil; 1.41. But while all the living creatures had one language, at that time the serpent, which then lived together with Adam and his wife, shewed an envious disposition, at his supposal of their living happily, and in obedience to the commands of God; 1.46. When he made no reply, as conscious to himself that he had transgressed the command of God, God said, “I had before determined about you both, how you might lead a happy life, without any affliction, and care, and vexation of soul; and that all things which might contribute to your enjoyment and pleasure should grow up by my providence, of their own accord, without your own labor and painstaking; which state of labor and painstaking would soon bring on old age, and death would not be at any remote distance: 1.49. But God allotted him punishment, because he weakly submitted to the counsel of his wife; and said the ground should not henceforth yield its fruits of its own accord, but that when it should be harassed by their labor, it should bring forth some of its fruits, and refuse to bring forth others. He also made Eve liable to the inconveniency of breeding, and the sharp pains of bringing forth children; and this because she persuaded Adam with the same arguments wherewith the serpent had persuaded her, and had thereby brought him into a calamitous condition. 1.51. And when God had appointed these penalties for them, he removed Adam and Eve out of the garden into another place. 2.177. but, upon the whole, I think it necessary to mention those names, that I may disprove such as believe that we came not originally from Mesopotamia, but are Egyptians. Now Jacob had twelve sons; of these Joseph was come thither before. We will therefore set down the names of Jacob’s children and grandchildren. 2.179. Zabulon had with him three sons—Sarad, Helon, Jalel. So far is the posterity of Lea; with whom went her daughter Dinah. These are thirty-three. 2.181. And this was the legitimate posterity of Jacob. He had besides by Bilhah, the handmaid of Rachel, Dan and Nephtliali; which last had four sons that followed him—Jesel, Guni, Issari, and Sellim. Dan had an only begotten son, Usi.
32. New Testament, 1 Thessalonians, 2.3, 4.1-4.12 (1st cent. CE - 1st cent. CE) 2.3. For our exhortation is not of error, nor of uncleanness, nor in deception. 4.1. Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more. 4.2. For you know what charge we gave you through the Lord Jesus. 4.3. For this is the will of God: your sanctification, that you abstain from sexual immorality 4.4. that each one of you know how to possess himself of his own vessel in sanctification and honor 4.5. not in the passion of lust, even as the Gentiles who don't know God; 4.6. that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. 4.7. For God called us not for uncleanness, but in sanctification. 4.8. Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. 4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another 4.10. for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more; 4.11. and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we charged you; 4.12. that you may walk properly toward those who are outside, and may have need of nothing.
33. New Testament, Acts, 1.9-1.11, 2.23-2.24, 2.32, 7.2-7.4 (1st cent. CE - 2nd cent. CE) 1.9. When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight. 1.10. While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing 1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky. 2.23. him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 2.32. This Jesus God raised up, whereof we all are witnesses. 7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran 7.3. and said to him, 'Get out of your land, and from your relatives, and come into a land which I will show you.' 7.4. Then he came out of the land of the Chaldaeans, and lived in Haran. From there, when his father was dead, God moved him into this land, where you are now living.
34. New Testament, Apocalypse, 1.12-1.20 (1st cent. CE - 1st cent. CE) 1.12. I turned to see the voice that spoke with me. Having turned, I saw seven golden lampstands. 1.13. And in the midst of the lampstands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest. 1.14. His head and his hair were white as white wool, like snow. His eyes were like a flame of fire. 1.15. His feet were like burnished brass, as if it had been refined in a furnace. His voice was like the voice of many waters. 1.16. He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest. 1.17. When I saw him, I fell at his feet like a dead man. He laid his right hand on me, saying, "Don't be afraid. I am the first and the last 1.18. and the Living one. I was dead, and behold, I am alive forevermore. Amen. I have the keys of Death and of Hades. 1.19. Write therefore the things which you have seen, and the things which are, and the things which will happen hereafter; 1.20. the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven assemblies. The seven lampstands are seven assemblies.
35. New Testament, Jude, 14 (1st cent. CE - 1st cent. CE)
36. New Testament, Hebrews, 11.5 (1st cent. CE - 1st cent. CE) 11.5. By faith, Enoch was taken away, so that he wouldn't see death, and he was not found, because God translated him. For he has had testimony given to him that before his translation he had been well pleasing to God.
37. New Testament, Romans, 7.6 (1st cent. CE - 1st cent. CE) 7.6. But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter.
38. New Testament, Luke, 1.1-1.35 (1st cent. CE - 1st cent. CE) 1.1. Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us 1.3. it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 1.4. that you might know the certainty concerning the things in which you were instructed. 1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.7. But they had no child, because Elizabeth was barren, and they both were well advanced in years. 1.8. Now it happened, while he executed the priest's office before God in the order of his division 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.10. The whole multitude of the people were praying outside at the hour of incense. 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.12. Zacharias was troubled when he saw him, and fear fell upon him. 1.13. But the angel said to him, "Don't be afraid, Zacharias, because your request has been heard, and your wife, Elizabeth, will bear you a son, and you shall call his name John. 1.14. You will have joy and gladness; and many will rejoice at his birth. 1.15. For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother's womb. 1.16. He will turn many of the children of Israel to the Lord, their God. 1.17. He will go before him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. 1.18. Zacharias said to the angel, "How can I be sure of this? For I am an old man, and my wife is well advanced in years. 1.19. The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. 1.20. Behold, you will be silent and not able to speak, until the day that these things will happen, because you didn't believe my words, which will be fulfilled in their proper time. 1.21. The people were waiting for Zacharias, and they marveled that he delayed in the temple. 1.22. When he came out, he could not speak to them, and they perceived that he had seen a vision in the temple. He continued making signs to them, and remained mute. 1.23. It happened, when the days of his service were fulfilled, he departed to his house. 1.24. After these days Elizabeth, his wife, conceived, and she hid herself five months, saying 1.25. Thus has the Lord done to me in the days in which he looked at me, to take away my reproach among men. 1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth 1.27. to a virgin pledged to be married to a man whose name was Joseph, of the house of David. The virgin's name was Mary. 1.28. Having come in, the angel said to her, "Rejoice, you highly favored one! The Lord is with you. Blessed are you among women! 1.29. But when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be. 1.30. The angel said to her, "Don't be afraid, Mary, for you have found favor with God. 1.31. Behold, you will conceive in your womb, and bring forth a son, and will call his name 'Jesus.' 1.32. He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David 1.33. and he will reign over the house of Jacob forever. There will be no end to his kingdom. 1.34. Mary said to the angel, "How can this be, seeing I am a virgin? 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God.
39. New Testament, Mark, 9.2-9.8 (1st cent. CE - 1st cent. CE) 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 9.6. For he didn't know what to say, for they were very afraid. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him. 9.8. Suddenly looking around, they saw no one with them any more, except Jesus only.
40. Anon., Qohelet Rabba, 7.15 (2nd cent. CE - 5th cent. CE)
41. Anon., Genesis Rabba, 25.1 (2nd cent. CE - 5th cent. CE) 25.1. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים (בראשית ה, כד), אָמַר רַבִּי חָמָא בַּר הוֹשַׁעְיָא אֵינוֹ נִכְתַּב בְּתוֹךְ טִימוֹסָן שֶׁל צַדִּיקִים אֶלָּא בְּתוֹךְ טִימוֹסָן שֶׁל רְשָׁעִים. אָמַר רַבִּי אַיְבוּ חֲנוֹךְ חָנֵף הָיָה, פְּעָמִים צַדִּיק פְּעָמִים רָשָׁע, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁהוּא בְּצִדְקוֹ אֲסַלְּקֶנּוּ. אָמַר רַבִּי אַיְבוּ בְּרֹאשׁ הַשָּׁנָה דָּנוֹ בְּשָׁעָה שֶׁהוּא דָן כָּל בָּאֵי עוֹלָם. אֶפִּיקוֹרְסִים שָׁאֲלוּ לְרַבִּי אַבָּהוּ אָמְרוּ לוֹ אֵין אָנוּ מוֹצְאִין מִיתָה לַחֲנוֹךְ, אָמַר לָהֶם לָמָּה, אָמְרוּ לוֹ נֶאֶמְרָה כָּאן לְקִיחָה וְנֶאֶמְרָה לְהַלָּן (מלכים ב ב, ה): כִּי הַיּוֹם ה' לֹקֵחַ אֶת אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ, אָמַר לָהֶם אִם לִלְּקִיחָה אַתֶּם דּוֹרְשִׁים, נֶאֱמַר כָּאן לְקִיחָה וְנֶאֱמַר לְהַלָּן (יחזקאל כד, טז): הִנְנִי לֹקֵחַ מִמְּךָ אֶת מַחְמַד עֵינֶיךָ, אָמַר רַבִּי תַּנְחוּמָא יָפֶה הֵשִׁיבָן רַבִּי אַבָּהוּ. מַטְרוֹנָה שָׁאֲלָה אֶת רַבִּי יוֹסֵי אָמְרָה לוֹ אֵין אָנוּ מוֹצְאִין מִיתָה בַּחֲנוֹךְ, אָמַר לָהּ אִלּוּ נֶאֱמַר (בראשית ה, כד): וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְשָׁתַק, הָיִיתִי אוֹמֵר כִּדְבָרַיִךְ, כְּשֶׁהוּא אוֹמֵר וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים, וְאֵינֶנּוּ בָּעוֹלָם הַזֶּה כִּי לָקַח אֹתוֹ אֱלֹהִים.
42. Anon., Leviticus Rabba, 29.11 (2nd cent. CE - 5th cent. CE) 29.11. כָּל הַשְּׁבִיעִין חֲבִיבִין לְעוֹלָם, לְמַעְלָן הַשְּׁבִיעִי חָבִיב, שָׁמַיִם וּשְׁמֵי הַשָּׁמַיִם וְרָקִיעַ וּשְׁחָקִים, זְבוּל וּמָעוֹן וַעֲרָבוֹת, וּכְתִיב (תהלים סח, ה): סֹלוּ לָרֹכֵב בָּעֲרָבוֹת בְּיָהּ שְׁמוֹ. בָּאֲרָצוֹת, שְׁבִיעִית חֲבִיבָה: אֶרֶץ, אֲדָמָה, אַרְקָא, גַּיְא, צִיָה, נְשִׁיָּה, תֵּבֵל. וּכְתִיב (תהלים ט, ט): וְהוּא יִשְׁפֹּט תֵּבֵל בְּצֶדֶק יָדִין לְאֻמִּים בְּמֵישָׁרִים. בַּדּוֹרוֹת שְׁבִיעִי חָבִיב: אָדָם, שֵׁת, אֱנוֹשׁ, קֵינָן, מַהַלַּלְאֵל, יֶרֶד, חֲנוֹךְ. וּכְתִיב (בראשית ה, כד): וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים. בָּאָבוֹת שְׁבִיעִי חָבִיב: אַבְרָהָם, יִצְחָק וְיַעֲקֹב, לֵוִי, קְהָת, עַמְרָם, משֶׁה. וּכְתִיב (שמות יט, ג): וּמשֶׁה עָלָה אֶל הָאֱלֹהִים. בְּבָנִים הַשְּׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (דברי הימים א ב, טו): דָּוִיד [הוא] הַשְּׁבִעִי. בַּמְּלָכִים הַשְּׁבִיעִי חָבִיב: שָׁאוּל, אִישׁ בּשֶׁת, דָּוִד, שְׁלֹמֹה, רְחַבְעָם, אֲבִיָה, אָסָא. וּכְתִיב (דברי הימים ב יד, י): וַיִּקְרָא אָסָא אֶל ה'. בַּשָּׁנִים שְׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (שמות כג, יא): וְהַשְּׁבִיעִית תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ. בַּשְּׁמִטִּין שְׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (ויקרא כה, י): וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים. בַּיָּמִים שְׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (בראשית ב, ג): וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי. בֶּחֳדָשִׁים שְׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (ויקרא כג, כד): בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ.
43. Anon., Targum Onqelos, None (2nd cent. CE - 4th cent. CE)
44. Justin, Dialogue With Trypho, 19 (2nd cent. CE - 2nd cent. CE) 19. Justin: It is this about which we are at a loss, and with reason, because, while you endure such things, you do not observe all the other customs which we are now discussing. This circumcision is not, however, necessary for all men, but for you alone, in order that, as I have already said, you may suffer these things which you now justly suffer. Nor do we receive that useless baptism of cisterns, for it has nothing to do with this baptism of life. Wherefore also God has announced that you have forsaken Him, the living fountain, and dug for yourselves broken cisterns which can hold no water. Even you, who are the circumcised according to the flesh, have need of our circumcision; but we, having the latter, do not require the former. For if it were necessary, as you suppose, God would not have made Adam uncircumcised; would not have had respect to the gifts of Abel when, being uncircumcised, he offered sacrifice and would not have been pleased with the uncircumcision of Enoch, who was not found, because God had translated him. Lot, being uncircumcised, was saved from Sodom, the angels themselves and the Lord sending him out. Noah was the beginning of our race; yet, uncircumcised, along with his children he went into the ark. Melchizedek, the priest of the Most High, was uncircumcised; to whom also Abraham the first who received circumcision after the flesh, gave tithes, and he blessed him: after whose order God declared, by the mouth of David, that He would establish the everlasting priest. Therefore to you alone this circumcision was necessary, in order that the people may be no people, and the nation no nation; as also Hosea, one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths, were pleasing to God; and after them Abraham with all his descendants until Moses, under whom your nation appeared unrighteous and ungrateful to God, making a calf in the wilderness: wherefore God, accommodating Himself to that nation, enjoined them also to offer sacrifices, as if to His name, in order that you might not serve idols. Which precept, however, you have not observed; nay, you sacrificed your children to demons. And you were commanded to keep Sabbaths, that you might retain the memorial of God. For His word makes this announcement, saying, 'That you may know that I am God who redeemed you.' Ezekiel 20:12
45. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE)
46. Tertullian, On The Apparel of Women, 1.3 (2nd cent. CE - 3rd cent. CE)
47. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) 49b. ועל הסוטה שאין הולד ממזר,נדה דהא תפסי בה קידושין שנאמר (ויקרא טו, כד) ותהי נדתה עליו אפי' בשעת נדתה תפסי בה קידושין,סוטה נמי דהא תפסי בה קידושין,תניא נמי הכי הכל מודים בבא על הנדה ועל הסוטה ועל שומרת יבם שאין הולד ממזר,ואביי שומרת יבם מספקא ליה אי כרב אי כשמואל:,א"ר שמעון בן עזאי כו': תני שמעון בן עזאי אומר מצאתי מגלת יוחסין בירושלים וכתוב בה איש פלוני ממזר מאשת איש וכתוב בה משנת ר' אליעזר בן יעקב קב ונקי וכתוב בה מנשה הרג את ישעיה,אמר רבא מידן דייניה וקטליה אמר ליה משה רבך אמר (שמות לג, כ) כי לא יראני האדם וחי ואת אמרת (ישעיהו ו, א) ואראה את ה' יושב על כסא רם ונשא משה רבך אמר (דברים ד, ז) מי כה' אלהינו בכל קראנו אליו ואת אמרת (ישעיהו נה, ו) דרשו ה' בהמצאו משה רבך אמר (שמות כג, כו) את מספר ימיך אמלא ואת אמרת (מלכים ב כ, ו) והוספתי על ימיך חמש עשרה שנה,אמר ישעיה ידענא ביה דלא מקבל מה דאימא ליה ואי אימא ליה אישוייה מזיד אמר שם איבלע בארזא אתיוה לארזא ונסרוה כי מטא להדי פומא נח נפשיה משום דאמר (ישעיהו ו, ה) ובתוך עם טמא שפתים אנכי יושב,מכל מקום קשו קראי אהדדי,ואראה את ה' כדתניא כל הנביאים נסתכלו באספקלריא שאינה מאירה משה רבינו נסתכל באספקלריא המאירה,דרשו ה' בהמצאו הא ביחיד הא בצבור ויחיד אימת אמר רב נחמן אמר רבה בר אבוה אלו עשרה ימים שבין ראש השנה ליום הכפורים,את מספר ימיך אמלא תנאי היא דתניא את מספר ימיך אמלא 49b. bor with a isota /i, that the offspring is not a imamzer /i. /b,With regard to ba menstruating womanthe offspring is not a imamzer bbecauseone’s bbetrothal of her takes effect, as it is stated: “And her impurity shall be upon him”(Leviticus 15:24). The phrase “shall be” alludes to the fact that a betrothal with her takes effect. The verse teaches that beven at the time of hermenstrual bimpurity, betrothal with her takes effect. /b,With regard to ba isota /i, too,the offspring is not a imamzer bbecauseone’s bbetrothal of her takes effect. /b,The Gemara notes: bThisteaching of Abaye bis also taughtin a ibaraita /i: bAll agree with regard to one who engages in sexual relations with a menstruating woman, or with a isota /i, or with a widow waiting for her iyavam /ito perform levirate marriage, bthat the offspring is not a imamzer /i. /b,The Gemara explains: bAnd Abayedid not mention the case of a bwidow waiting for her iyavam /ibecause bhe is uncertain whether,if someone other than the iyavambetrothed her, the ihalakhais bin accordance withthe opinion of bRavthat it does not take effect or bin accordance withthe opinion of bShmuelthat it might take effect.,§ The mishna states: bRabbi Shimon ben Azzai said:I found a scroll recording people’s lineages. The Gemara cites an expanded version of the contents of the scroll. bIt is taughtin a ibaraitathat bRabbi Shimon ben Azzai said: I found a scrollrecording people’s blineages, in Jerusalem, and it was written in itthat bso-and-so is a imamzerfroman adulterous union with ba married woman. And it wasalso bwritten in it: The teachings of Rabbi Eliezer ben Ya’akovmeasure only ba ikavbut are cleanand accurate, and so the ihalakhais decided in accordance with his opinions. bAnd it was written in it: Manasseh,king of Israel, bkilled Isaiahthe prophet.,The Gemara expands on the events surrounding Isaiah’s death: bRava said:Manasseh bjudged himas a false witness for issuing statements contradicting the Torah bandonly then bkilled him.Manasseh bsaid toIsaiah: bMoses your master saidin the Torah: “And He said: You cannot see My face, bfor man cannot see Me and live”(Exodus 33:20), bandyet byou said: “I saw the Lord sitting upon a high and lofty throne”(Isaiah 6:1). bMoses your master said:“For bwhichgreat nation is there, that has God so near to it, bas the Lord our God is, whenever we call upon Him?”(Deuteronomy 4:7), bandyet byou said: “Seek the Lord while He may be found, call upon Him while He is near”(Isaiah 55:6), which implies that God is not always near. bMoses your master said: “I will fulfill the number of your days”(Exodus 23:26), which implies that each individual has a preordained allotted lifespan that he cannot outlive, bandyet byou saidin a prophecy to King Hezekiah: b“And I will add to your days, fifteen years”(II Kings 20:6)., bIsaiah saidto himself: bI know him,i.e., Manasseh, bthat he will not accept whateverexplanation bthat I will say to himto resolve my prophecies with the words of the Torah. bAndeven bif I say it to him, I will make him into an intentional transgressorsince he will kill me anyway. Therefore, in order to escape, bhe uttered adivine bnameand bwas swallowed within a cedartree. Manasseh’s servants bbrought the cedartree band sawed through itin order to kill him. bWhenthe saw breached to where his mouth was,Isaiah bdied.He died specifically as this point bdue to that which he said: “In the midst of a people of unclean lips, I dwell”(Isaiah 6:5). He was punished for referring to the Jewish people in a derogatory manner.,The Gemara asks: bIn any case,as Manasseh pointed out, these bverses contradict each other;how are these contradictions to be resolved?,The Gemara resolves the first contradiction: b“I saw the Lord”is to be understood bas it is taughtin a ibaraita /i: bAll of the prophets observedtheir prophecies bthrough an obscure looking glass [ iaspaklaria /i],i.e., their prophecies were given as metaphoric visions but were not a direct perception of the matter. However, bMoses our master observedhis prophecies bthrough a clear looking glass,i.e., he gained a direct and accurate perception of the matter.,The Gemara resolves the second contradiction: Isaiah’s prophecy: b“Seek the Lord while He may be found,”does not contradict the verse in the Torah that God is near to His nation “whenever we call upon Him,” because bthisprophecy of Isaiah was made bwith regard to the individualand bthisverse in the Torah is stated bwith regard to a community,as the prayer of the community is always accepted. The Gemara asks: bAnd whenis the time that God is to be found near bthe individual? Rav Naḥman said Rabba bar Avuh said: These are the ten days between Rosh HaShana and Yom Kippur. /b,The resolution of the third contradiction from the verse: b“I will fulfill the number of your days,” issubject to a dispute between itanna’im /i, as it is taughtin a ibaraita /i: The verse states: b“I will fulfill the number of your days”; /b
48. Anon., 2 Enoch, 22
49. Anon., 3 Enoch, 4, 3
50. Anon., Joseph And Aseneth, 16.14-16.16, 22.3-22.8, 22.13
51. Anon., Pirqe Rabbi Eliezer, 8
52. Artapanus, Apud Eusebius, 9.18.1, 9.23.1-9.23.4, 9.27.4-9.27.6, 9.27.28-9.27.29

Subjects of this text:

subject	book bibliographic info
abraham,humanity of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 375
abraham	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 54; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 327
accusing,veneration of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 138
adam,adamic fall	Stuckenbruck (2007), 1 Enoch 91-108, 88
adam,resurrection of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 32
adam	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 158; Stuckenbruck (2007), 1 Enoch 91-108, 88; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 174; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 138
adam and eve	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 90
adamand enoch	Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 55
agents of revelation,overseers of paradise	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 32
allegorical interpretation	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 31
allegory	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142
angel,angelic,angelic transformation,angelomorphism	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 138, 139
angel/s	Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 50
angelic descent,and anti-pagan polemics	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 190
angelic descent,for positive aims	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 90
angelic sin,as epistemological transgression	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 54, 80, 90, 123, 138, 190, 234
angelic sin,as sexual transgression	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 90
angelic sin,as transgression of proper roles	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 24
angelology,jewish	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 138
angels,abode of	Stuckenbruck (2007), 1 Enoch 91-108, 12
angels,elohim	Stuckenbruck (2007), 1 Enoch 91-108, 12, 69, 158
angels,interaction of enoch with	Stuckenbruck (2007), 1 Enoch 91-108, 12
angels,mediators of revelation	Stuckenbruck (2007), 1 Enoch 91-108, 69, 158
angels,watchers	Stuckenbruck (2007), 1 Enoch 91-108, 69
ante-diluvian	Stuckenbruck (2007), 1 Enoch 91-108, 88
anthropological,anthropology	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 138
apocalypse,apocalyptic,apocalypticism,apocalypticist	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 138, 139
apocalyptic(ism) (see also dualism)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 486
apocalyptic literature,and book of daniel	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 80, 90, 123, 138, 190, 234
apocalyptic literature,history of scholarship on	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 80, 90, 123, 138, 190, 234
apocalyptic narratives	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 174
apocrypha and pseudepigrapha,1 enoch	Hayes (2022), The Literature of the Sages: A Re-Visioning, 291
apocrypha and pseudepigrapha,enoch traditions	Hayes (2022), The Literature of the Sages: A Re-Visioning, 291
apocrypha and pseudepigrapha,rabbinic allusions and informal borrowing	Hayes (2022), The Literature of the Sages: A Re-Visioning, 291
apology,apologetics,christian	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 190, 234
apostle	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 327
aramaic	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 486
archangel/s,seven archangels	Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 50
argarizin,samaritan spelling of mt. gerizim	Feldman (2006), Judaism and Hellenism Reconsidered, 125
artapanus,hellenistic jewish historian,questionally jewish	Feldman (2006), Judaism and Hellenism Reconsidered, 125
asia minor	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 132
astronomy	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 174; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 138
athletics imagery	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 181
augustine	Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 83
authority,conferring strategies xviii	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 44
authority,interpretive strategies	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 44
authority,prophetic	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 23
authority,scribal	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 23
authorship,in judaism	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 54, 234
bad vs. good	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 181
balaam	Stuckenbruck (2007), 1 Enoch 91-108, 69
bar kokhba revolt	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 190
baruch	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 54
bible	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 174
book of the watchers,redaction of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 24
books,of angels	Stuckenbruck (2007), 1 Enoch 91-108, 88
books,oral origins of	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 23
breath,breathe	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 138
cain	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 166, 172, 173; Stuckenbruck (2007), 1 Enoch 91-108, 88
canon,scriptural	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 23
canon (scriptural),canonical	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 486
cherubim	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 32
children,significance of bearing	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 375
children	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 41
christianity,and greco-roman culture	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 190
christianity,continuities with judaism	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 190
christianity,origins from judaism	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 123
claudius,roman emperor,expulsion of jews from rome by	Feldman (2006), Judaism and Hellenism Reconsidered, 365
clement of alexandria	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 190, 234
coats of skin	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 89
codex panopolitanus	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 174
contradiction	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142
conversion	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 139
cosmology,and ethics	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 24
court	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 139
covenant,omission of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 173
daniel	Levine Allison and Crossan (2006), The Historical Jesus in Context, 87
daniel (person)	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 138, 139
danielic (see also enochic)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 486
de abrahamo,prologue of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 31
de abrahamo,structure of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 31
de abrahamo,transitions in	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 31
discipleship,rabbinic	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 151
divine	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 44
dream,vision	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 138, 139
dreams	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 174
earth see ge,geb,eden,garden of	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 174
ecclesiasticus	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 41
eden	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 139
elchesai	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 41
elijah,enoch compared to	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 167, 172
elijah	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 234
emmanuel	Dobroruka (2014), Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature, 154
enoch,and revealed knowledge	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 24
enoch,as author	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 80
enoch,as pre-christian christian	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 123, 190
enoch,as rebuking fallen angels	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 90
enoch,as receiver of grace	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 166, 173
enoch,as righteous apart from the law	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 190
enoch,as scribe	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 54, 80
enoch,death of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 138
enoch,elijah compared to	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 167, 172
enoch,escape from death	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 190
enoch,etymology of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 166, 173
enoch,god pleased by	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 164, 166, 172
enoch,in rabbinic judaism	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 138, 234
enoch,moses compared to	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 167, 172
enoch,repentance represented by	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 164, 172, 173
enoch,transference of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 164, 167, 172
enoch	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 31, 164, 166, 167, 172, 173; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 32; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 44; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 1; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 50; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 327; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 174; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 138, 139
enoch xviii,xix	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 41
enochic literary tradition,and jubilees	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 90
enochic literary tradition,place of book of dreams in	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 80, 90, 123, 138, 190, 234
enochic literary tradition,place of epistle of enoch in	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 80
enochic literature,authority of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 80, 138
enochic literature,christian preservation of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 123, 190
enochic literature,rabbinic rejection of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 190, 234
enochic tradition	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 486
enos	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 31, 158
eschatology/eschatological,judgement	Stuckenbruck (2007), 1 Enoch 91-108, 12
eschatology	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 80; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 41
etymologies,of enoch	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 166, 173
eusebius of emesa,questions formulations	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 89
eve	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142; Stuckenbruck (2007), 1 Enoch 91-108, 88
evil,pre-rabbinic jewish approaches to	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 80
exegesis	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 31
experience,post-mortality,smell	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 174
ezra	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 54
fallen angels,as paradigms of punished wicked	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 80, 90
famine,father,god as	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 158
fate	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 174
feast of the righteous	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 174
five,the number,the flood	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 173
flood/deluge,great/noahs,typology	Stuckenbruck (2007), 1 Enoch 91-108, 12
forgiveness	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 172
games imagery	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 181
genesis,and book of the watchers	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 24, 54, 80, 90, 123, 138, 190, 234
genesis,and jubilees	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 90
genesis,christian exegesis of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 138, 190
genesis,enoch in	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 1
genesis,history of interpretation of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 190
genesis,oral interpretive tradition of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 54
genesis,rabbinic exegesis of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 123, 234
giants,as paradigms of punished wicked	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 80
giants	Stuckenbruck (2007), 1 Enoch 91-108, 12
glory	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 139
gnosticism,gnosis	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 41
god,as father	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 158
god,forgiveness from	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 172
god,noah pleasing to	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 181
hagar,sarahs acquisition of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 375
heart	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 138
heaven,place of divinities,paradise	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 174
heaven	Dobroruka (2014), Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature, 154
heavenly ascent,of enoch	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 24
heavens,journey through	Stuckenbruck (2007), 1 Enoch 91-108, 158
hebrew language	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 327
hekhalot literature	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 138
hellenism,hellenistic	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 327
hellenistic,of antediluvian age	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 54
historiography,biblical and jewish	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 54
hope,as confidence	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 158
humanity,hope defining	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 158
humanity,rational vs. irrational	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 158
humanity of abraham	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 375
infertility	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 375
instruction/teaching,by enoch	Stuckenbruck (2007), 1 Enoch 91-108, 12
instruction/teaching,to enoch	Stuckenbruck (2007), 1 Enoch 91-108, 158
intention,of author	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142
intermarriage	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 123, 138, 190, 234
interpretation	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 44
israel,ancient	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 54
israel,and the nations	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 80
israel,land of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 123
israel	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 1
jared	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 1, 90
jerome	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 234
jerusalem church	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 486
jesus (christ) (see also yeshu)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 486
jesus movement,and judaism	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 123, 190
jewish-christian relations,history of scholarship on	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 123
jewish-christian relations	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 190
jewish discourse	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 174
journeys/voyages,by methuselah	Stuckenbruck (2007), 1 Enoch 91-108, 12
journeys/voyages,heavenly,by enoch	Stuckenbruck (2007), 1 Enoch 91-108, 158
jubilees	Stuckenbruck (2007), 1 Enoch 91-108, 88
justice	Stuckenbruck (2007), 1 Enoch 91-108, 88
knowledge,divine	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 100
knowledge,revealed	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 24, 54, 80, 90, 123, 138, 190, 234
lamech	Stuckenbruck (2007), 1 Enoch 91-108, 12
law,pre-sinaitic	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 44
law	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 44
law codes,and pre-sinaitic biblical narrative'	Kanarek (2014), Biblical narrative and formation rabbinic law, 117
law in paul	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 327
law of nature,procreation as	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 375
leontopolis	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 132
levi	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 54
literal interpretation,living laws	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 31
literal interpretation	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 31
literal sense	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142
literary production,second temple jewish	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 54
literary production	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 24, 54, 80, 90, 123, 138, 190
logos,lord god	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 158, 166
magic,magical,magician,magico-mystical	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 138
marriage,reproduction as purpose of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 375
mary	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 89
mechanical writer	Dobroruka (2014), Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature, 154
medium	Dobroruka (2014), Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature, 154
messianism,apocalyptic	Hayes (2022), The Literature of the Sages: A Re-Visioning, 291
methusaleh	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 1
methuselah	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 164, 172; Stuckenbruck (2007), 1 Enoch 91-108, 12, 158
moses,as author	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 54
moses,enoch compared to	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 167, 172
moses,inversion of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 90
moses	Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 83; Dobroruka (2014), Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature, 154; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 44; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 234
mourning,anticipatory	Kanarek (2014), Biblical narrative and formation rabbinic law, 117
mourning,divine	Kanarek (2014), Biblical narrative and formation rabbinic law, 117
mourning,duration of	Kanarek (2014), Biblical narrative and formation rabbinic law, 117
mouth	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 138
mystic,mystical,mysticism	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 138, 139
nag hammadi	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 41
names of god,father	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 158
narrative,orality,ideological formulations of	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 23
new testament	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 123
noah,grace found by	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 166
noah,omissions in account of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 173
noah,perfection of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 173, 181
noah	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 173, 181; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 123, 138, 190, 234; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 327
noah (biblical)	Kanarek (2014), Biblical narrative and formation rabbinic law, 117
non-literal interpretation,theodorets formulations	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 89
non-literal interpretation	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142
ocellus lucanus	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 375
omissions	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 173
on the confusion of tongues	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142
oppressors,rich	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 132
oracles	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 132
orality and textuality	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 54
origen	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 138
ouranography,outside books	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 234
parabiblical literature	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 54
parable,of enoch	Stuckenbruck (2007), 1 Enoch 91-108, 69, 88
paradise,greek translation of eden	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 32
paradise,post-mortem destination	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 32
paraenesis	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 327
paul (saul)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 327, 486
perfection,relative	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 181
performance,oral	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 151
philo	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 327
philos colleagues	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142
philosophy,and christianity	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 190, 234
piety,of enoch	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 172
planting,of righteousness/truth	Stuckenbruck (2007), 1 Enoch 91-108, 88
platonic	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 158
prayer	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 138
pre-eminence,argument from	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 158
priests,consecration of	Kanarek (2014), Biblical narrative and formation rabbinic law, 117
prologue of de abrahamo	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 31
prophets	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 174
pseudepigraphon	Stuckenbruck (2007), 1 Enoch 91-108, 69
pseudepigraphy,enochic	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 54, 80
pseudepigraphy,mosaic	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 54
pseudepigraphy	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 23; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 54
pseudepigraphy ix	Dobroruka (2014), Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature, 154
ptolemies	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 132
qumran documents	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 327, 486
r. simeon	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 138
rabbinic judaism,and enochic texts and traditions	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 123
rabbinic judaism,enoch in	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 234
reader,of philo	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142
rebecca	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 89
repentance,enoch representing	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 164
repentance,in jewish vs. greek thought	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 166
repentance,in virt.	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 166
reproduction,as law of nature	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 375
reproduction,as marriages purpose	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 375
resurrection,entrants of paradise	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 32
resurrection belief,complex basis of	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 100
reveal,revelation	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 138, 139
revelation,sinaitic,as the source of legal authority	Kanarek (2014), Biblical narrative and formation rabbinic law, 117
revelation,the apocalypse of jesus christ	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 41
revelation	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 44
righteous dead	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 174
righteousness/piety/truth,truth as righteousness	Stuckenbruck (2007), 1 Enoch 91-108, 88
sacrifice of isaac	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 31
sages early rabbinic,galilean amoraic	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 151
sarah,virtues of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 375
scribes,in second temple period	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 23
scribes,priestly	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 23
scripture,jewish views of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 54
scriptures,greek translation of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 32
second temple jewish	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 80
second temple literature,allusions in rabbinic works	Hayes (2022), The Literature of the Sages: A Re-Visioning, 291
secret	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 139
self-definition,christian	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 190
self-definition,rabbinic	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 190
septuagint	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 41; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 327
serpent	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 32
seth,sethians	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 234
seventh part	Stuckenbruck (2007), 1 Enoch 91-108, 69, 88
sodom,sodomites	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 234