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Tiresias: The Ancient Mediterranean Religions Source Database



6288
Hebrew Bible, Isaiah, 14.13


וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה מִמַּעַל לְכוֹכְבֵי־אֵל אָרִים כִּסְאִי וְאֵשֵׁב בְּהַר־מוֹעֵד בְּיַרְכְּתֵי צָפוֹן׃And thou saidst in thy heart: ‘I will ascend into heaven, Above the stars of God Will I exalt my throne, And I will sit upon the mount of meeting, In the uttermost parts of the north;


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

49 results
1. Hebrew Bible, Deuteronomy, 7.5, 30.3, 32.2, 32.43, 33.2 (9th cent. BCE - 3rd cent. BCE)

7.5. כִּי־אִם־כֹּה תַעֲשׂוּ לָהֶם מִזְבְּחֹתֵיהֶם תִּתֹּצוּ וּמַצֵּבֹתָם תְּשַׁבֵּרוּ וַאֲשֵׁירֵהֶם תְּגַדֵּעוּן וּפְסִילֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ׃ 30.3. וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃ 32.2. וַיֹּאמֶר אַסְתִּירָה פָנַי מֵהֶם אֶרְאֶה מָה אַחֲרִיתָם כִּי דוֹר תַּהְפֻּכֹת הֵמָּה בָּנִים לֹא־אֵמֻן בָּם׃ 32.2. יַעֲרֹף כַּמָּטָר לִקְחִי תִּזַּל כַּטַּל אִמְרָתִי כִּשְׂעִירִם עֲלֵי־דֶשֶׁא וְכִרְבִיבִים עֲלֵי־עֵשֶׂב׃ 32.43. הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃ 33.2. וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת [אֵשׁ] [דָּת] לָמוֹ׃ 33.2. וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד׃ 7.5. But thus shall ye deal with them: ye shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire." 30.3. that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee." 32.2. My doctrine shall drop as the rain, My speech shall distil as the dew; As the small rain upon the tender grass, And as the showers upon the herb." 32.43. Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people." 33.2. And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them."
2. Hebrew Bible, Exodus, 6.10, 19.18-19.19 (9th cent. BCE - 3rd cent. BCE)

19.18. וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְהוָה בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כָּל־הָהָר מְאֹד׃ 19.19. וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל׃ 6.10. And the LORD spoke unto Moses, saying:" 19.18. Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly." 19.19. And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice."
3. Hebrew Bible, Genesis, 2.8, 3.1, 3.18, 3.24, 4.14, 18.2, 19.1, 21.10, 32.24, 32.28-32.29, 39.21 (9th cent. BCE - 3rd cent. BCE)

2.8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 3.1. וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃ 3.1. וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃ 3.18. וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃ 3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 4.14. הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כָל־מֹצְאִי יַהַרְגֵנִי׃ 18.2. וַיֹּאמֶר יְהוָה זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד׃ 18.2. וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה׃ 19.1. וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב וְלוֹט יֹשֵׁב בְּשַׁעַר־סְדֹם וַיַּרְא־לוֹט וַיָּקָם לִקְרָאתָם וַיִּשְׁתַּחוּ אַפַּיִם אָרְצָה׃ 19.1. וַיִּשְׁלְחוּ הָאֲנָשִׁים אֶת־יָדָם וַיָּבִיאוּ אֶת־לוֹט אֲלֵיהֶם הַבָּיְתָה וְאֶת־הַדֶּלֶת סָגָרוּ׃ 32.24. וַיִּקָּחֵם וַיַּעֲבִרֵם אֶת־הַנָּחַל וַיַּעֲבֵר אֶת־אֲשֶׁר־לוֹ׃ 32.28. וַיֹּאמֶר אֵלָיו מַה־שְּׁמֶךָ וַיֹּאמֶר יַעֲקֹב׃ 32.29. וַיֹּאמֶר לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם־יִשְׂרָאֵל כִּי־שָׂרִיתָ עִם־אֱלֹהִים וְעִם־אֲנָשִׁים וַתּוּכָל׃ 39.21. וַיְהִי יְהוָה אֶת־יוֹסֵף וַיֵּט אֵלָיו חָסֶד וַיִּתֵּן חִנּוֹ בְּעֵינֵי שַׂר בֵּית־הַסֹּהַר׃ 2.8. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed." 3.1. Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’" 3.18. Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field." 3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life." 4.14. Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’" 18.2. and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth," 19.1. And the two angels came to Sodom at even; and Lot sat in the gate of Sodom; and Lot saw them, and rose up to meet them; and he fell down on his face to the earth;" 21.10. Wherefore she said unto Abraham: ‘Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.’" 32.24. And he took them, and sent them over the stream, and sent over that which he had." 32.28. And he said unto him: ‘What is thy name?’ And he said: ‘Jacob.’" 32.29. And he said: ‘Thy name shall be called no more Jacob, but Israel; for thou hast striven with God and with men, and hast prevailed.’" 39.21. But the LORD was with Joseph, and showed kindness unto him, and gave him favour in the sight of the keeper of the prison."
4. Hebrew Bible, Leviticus, 19.17 (9th cent. BCE - 3rd cent. BCE)

19.17. לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃ 19.17. Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him."
5. Hebrew Bible, Nahum, 1.2-1.6 (9th cent. BCE - 3rd cent. BCE)

1.2. אֵל קַנּוֹא וְנֹקֵם יְהוָה נֹקֵם יְהוָה וּבַעַל חֵמָה נֹקֵם יְהוָה לְצָרָיו וְנוֹטֵר הוּא לְאֹיְבָיו׃ 1.3. יְהֹוָה אֶרֶךְ אַפַּיִם וגדול־[וּגְדָל־] כֹּחַ וְנַקֵּה לֹא יְנַקֶּה יְהוָה בְּסוּפָה וּבִשְׂעָרָה דַּרְכּוֹ וְעָנָן אֲבַק רַגְלָיו׃ 1.4. גּוֹעֵר בַּיָּם וַיַּבְּשֵׁהוּ וְכָל־הַנְּהָרוֹת הֶחֱרִיב אֻמְלַל בָּשָׁן וְכַרְמֶל וּפֶרַח לְבָנוֹן אֻמְלָל׃ 1.5. הָרִים רָעֲשׁוּ מִמֶּנּוּ וְהַגְּבָעוֹת הִתְמֹגָגוּ וַתִּשָּׂא הָאָרֶץ מִפָּנָיו וְתֵבֵל וְכָל־יֹשְׁבֵי בָהּ׃ 1.6. לִפְנֵי זַעְמוֹ מִי יַעֲמוֹד וּמִי יָקוּם בַּחֲרוֹן אַפּוֹ חֲמָתוֹ נִתְּכָה כָאֵשׁ וְהַצֻּרִים נִתְּצוּ מִמֶּנּוּ׃ 1.2. The LORD is a jealous and avenging God, The LORD avengeth and is full of wrath; The LORD taketh vengeance on His adversaries, And He reserveth wrath for His enemies." 1.3. The LORD is long-suffering, and great in power, And will by no means clear the guilty; The LORD, in the whirlwind and in the storm is His way, And the clouds are the dust of His feet." 1.4. He rebuketh the sea, and maketh it dry, And drieth up all the rivers; Bashan languisheth, and Carmel, And the flower of Lebanon languisheth." 1.5. The mountains quake at Him, And the hills melt; And the earth is upheaved at His presence, Yea, the world, and all that dwell therein." 1.6. Who can stand before His indignation? And who can abide in the fierceness of His anger? His fury is poured out like fire, And the rocks are broken asunder before Him."
6. Hebrew Bible, Numbers, 12.3, 12.7 (9th cent. BCE - 3rd cent. BCE)

12.3. וְהָאִישׁ מֹשֶׁה ענו [עָנָיו] מְאֹד מִכֹּל הָאָדָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 12.7. לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 12.3. Now the man Moses was very meek, above all the men that were upon the face of the earth.—" 12.7. My servant Moses is not so; he is trusted in all My house;"
7. Hebrew Bible, Psalms, 11.4, 48.3, 82.1, 85.12, 85.14, 89.6-89.7, 89.15, 92.13-92.14, 97.2-97.3, 103.19-103.20, 104.4, 104.6 (9th cent. BCE - 3rd cent. BCE)

11.4. יְהוָה בְּהֵיכַל קָדְשׁוֹ יְהוָה בַּשָּׁמַיִם כִּסְאוֹ עֵינָיו יֶחֱזוּ עַפְעַפָּיו יִבְחֲנוּ בְּנֵי אָדָם׃ 48.3. יְפֵה נוֹף מְשׂוֹשׂ כָּל־הָאָרֶץ הַר־צִיּוֹן יַרְכְּתֵי צָפוֹן קִרְיַת מֶלֶךְ רָב׃ 82.1. מִזְמוֹר לְאָסָף אֱ‍לֹהִים נִצָּב בַּעֲדַת־אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט׃ 85.12. אֱמֶת מֵאֶרֶץ תִּצְמָח וְצֶדֶק מִשָּׁמַיִם נִשְׁקָף׃ 85.14. צֶדֶק לְפָנָיו יְהַלֵּךְ וְיָשֵׂם לְדֶרֶךְ פְּעָמָיו׃ 89.6. וְיוֹדוּ שָׁמַיִם פִּלְאֲךָ יְהוָה אַף־אֱמוּנָתְךָ בִּקְהַל קְדֹשִׁים׃ 89.7. כִּי מִי בַשַּׁחַק יַעֲרֹךְ לַיהוָה יִדְמֶה לַיהוָה בִּבְנֵי אֵלִים׃ 89.15. צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶךָ חֶסֶד וֶאֱמֶת יְקַדְּמוּ פָנֶיךָ׃ 92.13. צַדִּיק כַּתָּמָר יִפְרָח כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה׃ 92.14. שְׁתוּלִים בְּבֵית יְהוָה בְּחַצְרוֹת אֱלֹהֵינוּ יַפְרִיחוּ׃ 97.2. עָנָן וַעֲרָפֶל סְבִיבָיו צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאוֹ׃ 97.3. אֵשׁ לְפָנָיו תֵּלֵךְ וּתְלַהֵט סָבִיב צָרָיו׃ 103.19. יְהוָה בַּשָּׁמַיִם הֵכִין כִּסְאוֹ וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה׃ 104.4. עֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לֹהֵט׃ 104.6. תְּהוֹם כַּלְּבוּשׁ כִּסִּיתוֹ עַל־הָרִים יַעַמְדוּ־מָיִם׃ 11.4. The LORD is in His holy temple, the LORD, His throne is in heaven; His eyes behold, His eyelids try, the children of men." 48.3. Fair in situation, the joy of the whole earth; Even mount Zion, the uttermost parts of the north, The city of the great King." 82.1. A Psalm of Asaph. God standeth in the congregation of God; in the midst of the judges He judgeth:" 85.12. Truth springeth out of the earth; And righteousness hath looked down from heaven." 85.14. Righteousness shall go before Him, And shall make His footsteps a way." 89.6. So shall the heavens praise Thy wonders, O LORD, Thy faithfulness also in the assembly of the holy ones." 89.7. For who in the skies can be compared unto the LORD, Who among the sons of might can be likened unto the LORD," 89.15. Righteousness and justice are the foundation of Thy throne; Mercy and truth go before Thee." 92.13. The righteous shall flourish like the palm-tree; He shall grow like a cedar in Lebanon." 92.14. Planted in the house of the LORD, They shall flourish in the courts of our God." 97.2. Clouds and darkness are round about Him; Righteousness and justice are the foundation of His throne." 97.3. A fire goeth before Him, And burneth up His adversaries round about." 103.19. The LORD hath established His throne in the heavens; And His kingdom ruleth over all." 103.20. Bless the LORD, ye angels of His, Ye mighty in strength, that fulfil His word, Hearkening unto the voice of His word." 104.4. Who makest winds Thy messengers, the flaming fire Thy ministers." 104.6. Thou didst cover it with the deep as with a vesture; the waters stood above the mountains."
8. Hebrew Bible, Zephaniah, 2.3 (9th cent. BCE - 3rd cent. BCE)

2.3. בַּקְּשׁוּ אֶת־יְהוָה כָּל־עַנְוֵי הָאָרֶץ אֲשֶׁר מִשְׁפָּטוֹ פָּעָלוּ בַּקְּשׁוּ־צֶדֶק בַּקְּשׁוּ עֲנָוָה אוּלַי תִּסָּתְרוּ בְּיוֹם אַף־יְהוָה׃ 2.3. Seek ye the LORD, all ye humble of the earth, That have executed His ordice; Seek righteousness, seek humility. It may be ye shall be hid in the day of the LORD’S anger."
9. Hebrew Bible, 1 Samuel, 2.27 (8th cent. BCE - 5th cent. BCE)

2.27. וַיָּבֹא אִישׁ־אֱלֹהִים אֶל־עֵלִי וַיֹּאמֶר אֵלָיו כֹּה אָמַר יְהוָה הֲנִגְלֹה נִגְלֵיתִי אֶל־בֵּית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם לְבֵית פַּרְעֹה׃ 2.27. And there came a man of God to ῾Eli and said to him, Thus says the Lord, Did I not appear to the house of thy father, when they were in Miżrayim in the house of Par῾o?"
10. Hebrew Bible, Amos, 2.6, 5.12 (8th cent. BCE - 6th cent. BCE)

2.6. כֹּה אָמַר יְהוָה עַל־שְׁלֹשָׁה פִּשְׁעֵי יִשְׂרָאֵל וְעַל־אַרְבָּעָה לֹא אֲשִׁיבֶנּוּ עַל־מִכְרָם בַּכֶּסֶף צַדִּיק וְאֶבְיוֹן בַּעֲבוּר נַעֲלָיִם׃ 5.12. כִּי יָדַעְתִּי רַבִּים פִּשְׁעֵיכֶם וַעֲצֻמִים חַטֹּאתֵיכֶם צֹרְרֵי צַדִּיק לֹקְחֵי כֹפֶר וְאֶבְיוֹנִים בַּשַּׁעַר הִטּוּ׃ 2.6. Thus saith the LORD: For three transgressions of Israel, Yea, for four, I will not reverse it: Because they sell the righteous for silver, And the needy for a pair of shoes;" 5.12. For I know how manifold are your transgressions, And how mighty are your sins; Ye that afflict the just, that take a ransom, And that turn aside the needy in the gate."
11. Hebrew Bible, Isaiah, 2.12-2.17, 6.1-6.4, 13.11, 14.3-14.12, 14.14-14.23, 17.12-17.13, 24.21, 27.1, 43.14, 57.15, 60.13, 63.1 (8th cent. BCE - 5th cent. BCE)

2.12. כִּי יוֹם לַיהוָה צְבָאוֹת עַל כָּל־גֵּאֶה וָרָם וְעַל כָּל־נִשָּׂא וְשָׁפֵל׃ 2.13. וְעַל כָּל־אַרְזֵי הַלְּבָנוֹן הָרָמִים וְהַנִּשָּׂאִים וְעַל כָּל־אַלּוֹנֵי הַבָּשָׁן׃ 2.14. וְעַל כָּל־הֶהָרִים הָרָמִים וְעַל כָּל־הַגְּבָעוֹת הַנִּשָּׂאוֹת׃ 2.15. וְעַל כָּל־מִגְדָּל גָּבֹהַ וְעַל כָּל־חוֹמָה בְצוּרָה׃ 2.16. וְעַל כָּל־אֳנִיּוֹת תַּרְשִׁישׁ וְעַל כָּל־שְׂכִיּוֹת הַחֶמְדָּה׃ 2.17. וְשַׁח גַּבְהוּת הָאָדָם וְשָׁפֵל רוּם אֲנָשִׁים וְנִשְׂגַּב יְהוָה לְבַדּוֹ בַּיּוֹם הַהוּא׃ 6.1. בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃ 6.1. הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃ 6.2. שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃ 6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 6.4. וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃ 13.11. וּפָקַדְתִּי עַל־תֵּבֵל רָעָה וְעַל־רְשָׁעִים עֲוֺנָם וְהִשְׁבַּתִּי גְּאוֹן זֵדִים וְגַאֲוַת עָרִיצִים אַשְׁפִּיל׃ 14.3. וְהָיָה בְּיוֹם הָנִיחַ יְהוָה לְךָ מֵעָצְבְּךָ וּמֵרָגְזֶךָ וּמִן־הָעֲבֹדָה הַקָּשָׁה אֲשֶׁר עֻבַּד־בָּךְ׃ 14.3. וְרָעוּ בְּכוֹרֵי דַלִּים וְאֶבְיוֹנִים לָבֶטַח יִרְבָּצוּ וְהֵמַתִּי בָרָעָב שָׁרְשֵׁךְ וּשְׁאֵרִיתֵךְ יַהֲרֹג׃ 14.4. וְנָשָׂאתָ הַמָּשָׁל הַזֶּה עַל־מֶלֶךְ בָּבֶל וְאָמָרְתָּ אֵיךְ שָׁבַת נֹגֵשׂ שָׁבְתָה מַדְהֵבָה׃ 14.5. שָׁבַר יְהוָה מַטֵּה רְשָׁעִים שֵׁבֶט מֹשְׁלִים׃ 14.6. מַכֶּה עַמִּים בְּעֶבְרָה מַכַּת בִּלְתִּי סָרָה רֹדֶה בָאַף גּוֹיִם מֻרְדָּף בְּלִי חָשָׂךְ׃ 14.7. נָחָה שָׁקְטָה כָּל־הָאָרֶץ פָּצְחוּ רִנָּה׃ 14.8. גַּם־בְּרוֹשִׁים שָׂמְחוּ לְךָ אַרְזֵי לְבָנוֹן מֵאָז שָׁכַבְתָּ לֹא־יַעֲלֶה הַכֹּרֵת עָלֵינוּ׃ 14.9. שְׁאוֹל מִתַּחַת רָגְזָה לְךָ לִקְרַאת בּוֹאֶךָ עוֹרֵר לְךָ רְפָאִים כָּל־עַתּוּדֵי אָרֶץ הֵקִים מִכִּסְאוֹתָם כֹּל מַלְכֵי גוֹיִם׃ 14.11. הוּרַד שְׁאוֹל גְּאוֹנֶךָ הֶמְיַת נְבָלֶיךָ תַּחְתֶּיךָ יֻצַּע רִמָּה וּמְכַסֶּיךָ תּוֹלֵעָה׃ 14.12. אֵיךְ נָפַלְתָּ מִשָּׁמַיִם הֵילֵל בֶּן־שָׁחַר נִגְדַּעְתָּ לָאָרֶץ חוֹלֵשׁ עַל־גּוֹיִם׃ 14.14. אֶעֱלֶה עַל־בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן׃ 14.15. אַךְ אֶל־שְׁאוֹל תּוּרָד אֶל־יַרְכְּתֵי־בוֹר׃ 14.16. רֹאֶיךָ אֵלֶיךָ יַשְׁגִּיחוּ אֵלֶיךָ יִתְבּוֹנָנוּ הֲזֶה הָאִישׁ מַרְגִּיז הָאָרֶץ מַרְעִישׁ מַמְלָכוֹת׃ 14.17. שָׂם תֵּבֵל כַּמִּדְבָּר וְעָרָיו הָרָס אֲסִירָיו לֹא־פָתַח בָּיְתָה׃ 14.18. כָּל־מַלְכֵי גוֹיִם כֻּלָּם שָׁכְבוּ בְכָבוֹד אִישׁ בְּבֵיתוֹ׃ 14.19. וְאַתָּה הָשְׁלַכְתָּ מִקִּבְרְךָ כְּנֵצֶר נִתְעָב לְבוּשׁ הֲרֻגִים מְטֹעֲנֵי חָרֶב יוֹרְדֵי אֶל־אַבְנֵי־בוֹר כְּפֶגֶר מוּבָס׃ 14.21. הָכִינוּ לְבָנָיו מַטְבֵּחַ בַּעֲוֺן אֲבוֹתָם בַּל־יָקֻמוּ וְיָרְשׁוּ אָרֶץ וּמָלְאוּ פְנֵי־תֵבֵל עָרִים׃ 14.22. וְקַמְתִּי עֲלֵיהֶם נְאֻם יְהוָה צְבָאוֹת וְהִכְרַתִּי לְבָבֶל שֵׁם וּשְׁאָר וְנִין וָנֶכֶד נְאֻם־יְהוָה׃ 14.23. וְשַׂמְתִּיהָ לְמוֹרַשׁ קִפֹּד וְאַגְמֵי־מָיִם וְטֵאטֵאתִיהָ בְּמַטְאֲטֵא הַשְׁמֵד נְאֻם יְהוָה צְבָאוֹת׃ 17.12. הוֹי הֲמוֹן עַמִּים רַבִּים כַּהֲמוֹת יַמִּים יֶהֱמָיוּן וּשְׁאוֹן לְאֻמִּים כִּשְׁאוֹן מַיִם כַּבִּירִים יִשָּׁאוּן׃ 17.13. לְאֻמִּים כִּשְׁאוֹן מַיִם רַבִּים יִשָּׁאוּן וְגָעַר בּוֹ וְנָס מִמֶּרְחָק וְרֻדַּף כְּמֹץ הָרִים לִפְנֵי־רוּחַ וּכְגַלְגַּל לִפְנֵי סוּפָה׃ 24.21. וְהָיָה בַּיּוֹם הַהוּא יִפְקֹד יְהוָה עַל־צְבָא הַמָּרוֹם בַּמָּרוֹם וְעַל־מַלְכֵי הָאֲדָמָה עַל־הָאֲדָמָה׃ 27.1. כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃ 27.1. בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃ 43.14. כֹּה־אָמַר יְהוָה גֹּאַלְכֶם קְדוֹשׁ יִשְׂרָאֵל לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם וְכַשְׂדִּים בָּאֳנִיּוֹת רִנָּתָם׃ 57.15. כִּי כֹה אָמַר רָם וְנִשָּׂא שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת־דַּכָּא וּשְׁפַל־רוּחַ לְהַחֲיוֹת רוּחַ שְׁפָלִים וּלְהַחֲיוֹת לֵב נִדְכָּאִים׃ 60.13. כְּבוֹד הַלְּבָנוֹן אֵלַיִךְ יָבוֹא בְּרוֹשׁ תִּדְהָר וּתְאַשּׁוּר יַחְדָּו לְפָאֵר מְקוֹם מִקְדָּשִׁי וּמְקוֹם רַגְלַי אֲכַבֵּד׃ 63.1. וְהֵמָּה מָרוּ וְעִצְּבוּ אֶת־רוּחַ קָדְשׁוֹ וַיֵּהָפֵךְ לָהֶם לְאוֹיֵב הוּא נִלְחַם־בָּם׃ 63.1. מִי־זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה זֶה הָדוּר בִּלְבוּשׁוֹ צֹעֶה בְּרֹב כֹּחוֹ אֲנִי מְדַבֵּר בִּצְדָקָה רַב לְהוֹשִׁיעַ׃ 2.12. For the LORD of hosts hath a day Upon all that is proud and lofty, And upon all that is lifted up, and it shall be brought low;" 2.13. And upon all the cedars of Lebanon That are high and lifted up, And upon all the oaks of Bashan;" 2.14. And upon all the high mountains, And upon all the hills that are lifted up;" 2.15. And upon every lofty tower, And upon every fortified wall;" 2.16. And upon all the ships of Tarshish, And upon all delightful imagery." 2.17. And the loftiness of man shall be bowed down, And the haughtiness of men shall be brought low; And the LORD alone shall be exalted in that day." 6.1. In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple." 6.2. Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly." 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory." 6.4. And the posts of the door were moved at the voice of them that called, and the house was filled with smoke." 13.11. And I will visit upon the world their evil, And upon the wicked their iniquity; And I will cause the arrogancy of the proud to cease, And will lay low the haughtiness of the tyrants." 14.3. And it shall come to pass in the day that the LORD shall give thee rest from thy travail, and from thy trouble, and from the hard service wherein thou wast made to serve," 14.4. that thou shalt take up this parable against the king of Babylon, and say: How hath the oppressor ceased! The exactress of gold ceased!" 14.5. The LORD hath broken the staff of the wicked, the sceptre of the rulers," 14.6. That smote the peoples in wrath with an incessant stroke, that ruled the nations in anger, with a persecution that none restrained." 14.7. The whole earth is at rest, and is quiet; they break forth into singing." 14.8. Yea, the cypresses rejoice at thee, and the cedars of Lebanon: ‘Since thou art laid down, no feller is come up against us.’" 14.9. The nether-world from beneath is moved for thee to meet thee at thy coming; the shades are stirred up for thee, even all the chief ones of the earth; all the kings of the nations are raised up from their thrones." 14.10. All they do answer And say unto thee: ‘Art thou also become weak as we? Art thou become like unto us?" 14.11. Thy pomp is brought down to the nether-world, And the noise of thy psalteries; the maggot is spread under thee, And the worms cover thee.’" 14.12. How art thou fallen from heaven, O day-star, son of the morning! How art thou cut down to the ground, That didst cast lots over the nations!" 14.14. I will ascend above the heights of the clouds; I will be like the Most High.’" 14.15. Yet thou shalt be brought down to the nether-world, To the uttermost parts of the pit." 14.16. They that saw thee do narrowly look upon thee, They gaze earnestly at thee: ‘Is this the man that made the earth to tremble, That did shake kingdoms;" 14.17. That made the world as a wilderness, And destroyed the cities thereof; That opened not the house of his prisoners?’" 14.18. All the kings of the nations, all of them, sleep in glory, every one in his own house." 14.19. But thou art cast forth away from thy grave Like an abhorred offshoot, In the raiment of the slain, that are thrust through with the sword, That go down to the pavement of the pit, As a carcass trodden under foot." 14.20. Thou shalt not be joined with them in burial, because thou hast destroyed thy land, Thou hast slain thy people; the seed of evil-doers shall not be named for ever." 14.21. Prepare ye slaughter for his children For the iniquity of their fathers; That they rise not up, and possess the earth, And fill the face of the world with cities." 14.22. And I will rise up against them, saith the LORD of hosts, and cut off from Babylon name and remt, and offshoot and offspring, saith the LORD." 14.23. I will also make it a possession for the bittern, and pools of water; and I will sweep it with the besom of destruction, saith the LORD of hosts." 17.12. Ah, the uproar of many peoples, That roar like the roaring of the seas; And the rushing of nations, that rush like the rushing of mighty waters!" 17.13. The nations shall rush like the rushing of many waters; But He shall rebuke them, and they shall flee far off, And shall be chased as the chaff of the mountains before the wind, And like the whirling dust before the storm." 24.21. And it shall come to pass in that day, That the LORD will punish the host of the high heaven on high, And the kings of the earth upon the earth." 27.1. In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea." 43.14. Thus saith the LORD, your Redeemer, The Holy One of Israel: For your sake I have sent to Babylon, And I will bring down all of them as fugitives, even the Chaldeans, in the ships of their shouting." 57.15. For thus saith the High and Lofty One That inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, With him also that is of a contrite and humble spirit, To revive the spirit of the humble, And to revive the heart of the contrite ones." 60.13. The glory of Lebanon shall come unto thee, The cypress, the plane-tree and the larch together; To beautify the place of My sanctuary, And I will make the place of My feet glorious." 63.1. ’Who is this that cometh from Edom, with crimsoned garments from Bozrah? This that is glorious in his apparel, stately in the greatness of his strength?’— ’I that speak in victory, mighty to save.’—"
12. Hebrew Bible, Jeremiah, 1.14-1.15, 49.38 (8th cent. BCE - 5th cent. BCE)

1.14. וַיֹּאמֶר יְהוָה אֵלָי מִצָּפוֹן תִּפָּתַח הָרָעָה עַל כָּל־יֹשְׁבֵי הָאָרֶץ׃ 1.15. כִּי הִנְנִי קֹרֵא לְכָל־מִשְׁפְּחוֹת מַמְלְכוֹת צָפוֹנָה נְאֻם־יְהוָה וּבָאוּ וְנָתְנוּ אִישׁ כִּסְאוֹ פֶּתַח שַׁעֲרֵי יְרוּשָׁלִַם וְעַל כָּל־חוֹמֹתֶיהָ סָבִיב וְעַל כָּל־עָרֵי יְהוּדָה׃ 49.38. וְשַׂמְתִּי כִסְאִי בְּעֵילָם וְהַאֲבַדְתִּי מִשָּׁם מֶלֶךְ וְשָׂרִים נְאֻם־יְהוָה׃ 1.14. Then the LORD said unto me: ‘Out of the north the evil shall break forth upon all the inhabitants of the land." 1.15. For, lo, I will call all the families of the kingdoms of the north, saith the LORD; and they shall come, and they shall set every one his throne at the entrance of the gates of Jerusalem, and against all the walls thereof round about, and against all the cities of Judah." 49.38. And I will set My throne in Elam, And will destroy from thence king and princes, saith the LORD."
13. Hebrew Bible, Joshua, 5.13-5.14 (8th cent. BCE - 5th cent. BCE)

5.13. וַיְהִי בִּהְיוֹת יְהוֹשֻׁעַ בִּירִיחוֹ וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה־אִישׁ עֹמֵד לְנֶגְדּוֹ וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וַיֵּלֶךְ יְהוֹשֻׁעַ אֵלָיו וַיֹּאמֶר לוֹ הֲלָנוּ אַתָּה אִם־לְצָרֵינוּ׃ 5.14. וַיֹּאמֶר לֹא כִּי אֲנִי שַׂר־צְבָא־יְהוָה עַתָּה בָאתִי וַיִּפֹּל יְהוֹשֻׁעַ אֶל־פָּנָיו אַרְצָה וַיִּשְׁתָּחוּ וַיֹּאמֶר לוֹ מָה אֲדֹנִי מְדַבֵּר אֶל־עַבְדּוֹ׃ 5.13. And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand; and Joshua went unto him, and said unto him: ‘Art thou for us, or for our adversaries?’ ." 5.14. And he said: ‘Nay, but I am captain of the host of the LORD; I am now come.’ And Joshua fell on his face to the earth, and bowed down, and said unto him: ‘What saith my lord unto his servant?’"
14. Hebrew Bible, Judges, 13.9-13.10, 13.20 (8th cent. BCE - 5th cent. BCE)

13.9. וַיִּשְׁמַע הָאֱלֹהִים בְּקוֹל מָנוֹחַ וַיָּבֹא מַלְאַךְ הָאֱלֹהִים עוֹד אֶל־הָאִשָּׁה וְהִיא יוֹשֶׁבֶת בַּשָּׂדֶה וּמָנוֹחַ אִישָׁהּ אֵין עִמָּהּ׃ 13.9. And God hearkened to the voice of Manoaĥ; and the angel of God came again to the woman as she sat in the field: but Manoaĥ her husband was not with her." 13.10. And the woman made haste, and ran, and told her husband, and said to him, Behold, the man has appeared to me, that came to me the other day." 13.20. For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the Lord ascended in the flame of the altar. And Manoaĥ and his wife looked on it, and fell on their faces to the ground."
15. Hebrew Bible, Ezekiel, 17.23, 28.1-28.19, 29.3, 32.2-32.8, 47.1-47.12 (6th cent. BCE - 5th cent. BCE)

17.23. בְּהַר מְרוֹם יִשְׂרָאֵל אֶשְׁתֳּלֶנּוּ וְנָשָׂא עָנָף וְעָשָׂה פֶרִי וְהָיָה לְאֶרֶז אַדִּיר וְשָׁכְנוּ תַחְתָּיו כֹּל צִפּוֹר כָּל־כָּנָף בְּצֵל דָּלִיּוֹתָיו תִּשְׁכֹּנָּה׃ 28.1. מוֹתֵי עֲרֵלִים תָּמוּת בְּיַד־זָרִים כִּי אֲנִי דִבַּרְתִּי נְאֻם אֲדֹנָי יְהוִה׃ 28.1. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 28.2. בֶּן־אָדָם אֱמֹר לִנְגִיד צֹר כֹּה־אָמַר אֲדֹנָי יְהֹוִה יַעַן גָּבַהּ לִבְּךָ וַתֹּאמֶר אֵל אָנִי מוֹשַׁב אֱלֹהִים יָשַׁבְתִּי בְּלֵב יַמִּים וְאַתָּה אָדָם וְלֹא־אֵל וַתִּתֵּן לִבְּךָ כְּלֵב אֱלֹהִים׃ 28.2. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 28.3. הִנֵּה חָכָם אַתָּה מדנאל [מִדָּנִיֵּאל] כָּל־סָתוּם לֹא עֲמָמוּךָ׃ 28.4. בְּחָכְמָתְךָ וּבִתְבוּנָתְךָ עָשִׂיתָ לְּךָ חָיִל וַתַּעַשׂ זָהָב וָכֶסֶף בְּאוֹצְרוֹתֶיךָ׃ 28.5. בְּרֹב חָכְמָתְךָ בִּרְכֻלָּתְךָ הִרְבִּיתָ חֵילֶךָ וַיִּגְבַּהּ לְבָבְךָ בְּחֵילֶךָ׃ 28.6. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה יַעַן תִּתְּךָ אֶת־לְבָבְךָ כְּלֵב אֱלֹהִים׃ 28.7. לָכֵן הִנְנִי מֵבִיא עָלֶיךָ זָרִים עָרִיצֵי גּוֹיִם וְהֵרִיקוּ חַרְבוֹתָם עַל־יְפִי חָכְמָתֶךָ וְחִלְּלוּ יִפְעָתֶךָ׃ 28.8. לַשַּׁחַת יוֹרִדוּךָ וָמַתָּה מְמוֹתֵי חָלָל בְּלֵב יַמִּים׃ 28.9. הֶאָמֹר תֹּאמַר אֱלֹהִים אָנִי לִפְנֵי הֹרְגֶךָ וְאַתָּה אָדָם וְלֹא־אֵל בְּיַד מְחַלְלֶיךָ׃ 28.11. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 28.12. בֶּן־אָדָם שָׂא קִינָה עַל־מֶלֶךְ צוֹר וְאָמַרְתָּ לּוֹ כֹּה אָמַר אֲדֹנָי יְהוִה אַתָּה חוֹתֵם תָּכְנִית מָלֵא חָכְמָה וּכְלִיל יֹפִי׃ 28.13. בְּעֵדֶן גַּן־אֱלֹהִים הָיִיתָ כָּל־אֶבֶן יְקָרָה מְסֻכָתֶךָ אֹדֶם פִּטְדָה וְיָהֲלֹם תַּרְשִׁישׁ שֹׁהַם וְיָשְׁפֵה סַפִּיר נֹפֶךְ וּבָרְקַת וְזָהָב מְלֶאכֶת תֻּפֶּיךָ וּנְקָבֶיךָ בָּךְ בְּיוֹם הִבָּרַאֲךָ כּוֹנָנוּ׃ 28.14. אַתְּ־כְּרוּב מִמְשַׁח הַסּוֹכֵךְ וּנְתַתִּיךָ בְּהַר קֹדֶשׁ אֱלֹהִים הָיִיתָ בְּתוֹךְ אַבְנֵי־אֵשׁ הִתְהַלָּכְתָּ׃ 28.15. תָּמִים אַתָּה בִּדְרָכֶיךָ מִיּוֹם הִבָּרְאָךְ עַד־נִמְצָא עַוְלָתָה בָּךְ׃ 28.16. בְּרֹב רְכֻלָּתְךָ מָלוּ תוֹכְךָ חָמָס וַתֶּחֱטָא וָאֶחַלֶּלְךָ מֵהַר אֱלֹהִים וָאַבֶּדְךָ כְּרוּב הַסֹּכֵךְ מִתּוֹךְ אַבְנֵי־אֵשׁ׃ 28.17. גָּבַהּ לִבְּךָ בְּיָפְיֶךָ שִׁחַתָּ חָכְמָתְךָ עַל־יִפְעָתֶךָ עַל־אֶרֶץ הִשְׁלַכְתִּיךָ לִפְנֵי מְלָכִים נְתַתִּיךָ לְרַאֲוָה בָךְ׃ 28.18. מֵרֹב עֲוֺנֶיךָ בְּעֶוֶל רְכֻלָּתְךָ חִלַּלְתָּ מִקְדָּשֶׁיךָ וָאוֹצִא־אֵשׁ מִתּוֹכְךָ הִיא אֲכָלַתְךָ וָאֶתֶּנְךָ לְאֵפֶר עַל־הָאָרֶץ לְעֵינֵי כָּל־רֹאֶיךָ׃ 28.19. כָּל־יוֹדְעֶיךָ בָּעַמִּים שָׁמְמוּ עָלֶיךָ בַּלָּהוֹת הָיִיתָ וְאֵינְךָ עַד־עוֹלָם׃ 29.3. דַּבֵּר וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ־מִצְרַיִם הַתַּנִּים הַגָּדוֹל הָרֹבֵץ בְּתוֹךְ יְאֹרָיו אֲשֶׁר אָמַר לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי׃ 32.2. בְּתוֹךְ חַלְלֵי־חֶרֶב יִפֹּלוּ חֶרֶב נִתָּנָה מָשְׁכוּ אוֹתָהּ וְכָל־הֲמוֹנֶיהָ׃ 32.2. בֶּן־אָדָם שָׂא קִינָה עַל־פַּרְעֹה מֶלֶךְ־מִצְרַיִם וְאָמַרְתָּ אֵלָיו כְּפִיר גּוֹיִם נִדְמֵיתָ וְאַתָּה כַּתַּנִּים בַּיַּמִּים וַתָּגַח בְּנַהֲרוֹתֶיךָ וַתִּדְלַח־מַיִם בְּרַגְלֶיךָ וַתִּרְפֹּס נַהֲרוֹתָם׃ 32.3. שָׁמָּה נְסִיכֵי צָפוֹן כֻּלָּם וְכָל־צִדֹנִי אֲשֶׁר־יָרְדוּ אֶת־חֲלָלִים בְּחִתִּיתָם מִגְבוּרָתָם בּוֹשִׁים וַיִּשְׁכְּבוּ עֲרֵלִים אֶת־חַלְלֵי־חֶרֶב וַיִּשְׂאוּ כְלִמָּתָם אֶת־יוֹרְדֵי בוֹר׃ 32.3. כֹּה אָמַר אֲדֹנָי יְהוִה וּפָרַשְׂתִּי עָלֶיךָ אֶת־רִשְׁתִּי בִּקְהַל עַמִּים רַבִּים וְהֶעֱלוּךָ בְּחֶרְמִי׃ 32.4. וּנְטַשְׁתִּיךָ בָאָרֶץ עַל־פְּנֵי הַשָּׂדֶה אֲטִילֶךָ וְהִשְׁכַּנְתִּי עָלֶיךָ כָּל־עוֹף הַשָּׁמַיִם וְהִשְׂבַּעְתִּי מִמְּךָ חַיַּת כָּל־הָאָרֶץ׃ 32.5. וְנָתַתִּי אֶת־בְּשָׂרְךָ עַל־הֶהָרִים וּמִלֵּאתִי הַגֵּאָיוֹת רָמוּתֶךָ׃ 32.6. וְהִשְׁקֵיתִי אֶרֶץ צָפָתְךָ מִדָּמְךָ אֶל־הֶהָרִים וַאֲפִקִים יִמָּלְאוּן מִמֶּךָּ׃ 32.7. וְכִסֵּיתִי בְכַבּוֹתְךָ שָׁמַיִם וְהִקְדַּרְתִּי אֶת־כֹּכְבֵיהֶם שֶׁמֶשׁ בֶּעָנָן אֲכַסֶּנּוּ וְיָרֵחַ לֹא־יָאִיר אוֹרוֹ׃ 32.8. כָּל־מְאוֹרֵי אוֹר בַּשָּׁמַיִם אַקְדִּירֵם עָלֶיךָ וְנָתַתִּי חֹשֶׁךְ עַל־אַרְצְךָ נְאֻם אֲדֹנָי יְהוִה׃ 47.1. וְהָיָה יעמדו [עָמְדוּ] עָלָיו דַּוָּגִים מֵעֵין גֶּדִי וְעַד־עֵין עֶגְלַיִם מִשְׁטוֹחַ לַחֲרָמִים יִהְיוּ לְמִינָה תִּהְיֶה דְגָתָם כִּדְגַת הַיָּם הַגָּדוֹל רַבָּה מְאֹד׃ 47.1. וַיְשִׁבֵנִי אֶל־פֶּתַח הַבַּיִת וְהִנֵּה־מַיִם יֹצְאִים מִתַּחַת מִפְתַּן הַבַּיִת קָדִימָה כִּי־פְנֵי הַבַּיִת קָדִים וְהַמַּיִם יֹרְדִים מִתַּחַת מִכֶּתֶף הַבַּיִת הַיְמָנִית מִנֶּגֶב לַמִּזְבֵּחַ׃ 47.2. וּפְאַת־יָם הַיָּם הַגָּדוֹל מִגְּבוּל עַד־נֹכַח לְבוֹא חֲמָת זֹאת פְּאַת־יָם׃ 47.2. וַיּוֹצִאֵנִי דֶּרֶךְ־שַׁעַר צָפוֹנָה וַיְסִבֵּנִי דֶּרֶךְ חוּץ אֶל־שַׁעַר הַחוּץ דֶּרֶךְ הַפּוֹנֶה קָדִים וְהִנֵּה־מַיִם מְפַכִּים מִן־הַכָּתֵף הַיְמָנִית׃ 47.3. בְּצֵאת־הָאִישׁ קָדִים וְקָו בְּיָדוֹ וַיָּמָד אֶלֶף בָּאַמָּה וַיַּעֲבִרֵנִי בַמַּיִם מֵי אָפְסָיִם׃ 47.4. וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי בַמַּיִם מַיִם בִּרְכָּיִם וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי מֵי מָתְנָיִם׃ 47.5. וַיָּמָד אֶלֶף נַחַל אֲשֶׁר לֹא־אוּכַל לַעֲבֹר כִּי־גָאוּ הַמַּיִם מֵי שָׂחוּ נַחַל אֲשֶׁר לֹא־יֵעָבֵר׃ 47.6. וַיֹּאמֶר אֵלַי הֲרָאִיתָ בֶן־אָדָם וַיּוֹלִכֵנִי וַיְשִׁבֵנִי שְׂפַת הַנָּחַל׃ 47.7. בְּשׁוּבֵנִי וְהִנֵּה אֶל־שְׂפַת הַנַּחַל עֵץ רַב מְאֹד מִזֶּה וּמִזֶּה׃ 47.8. וַיֹּאמֶר אֵלַי הַמַּיִם הָאֵלֶּה יוֹצְאִים אֶל־הַגְּלִילָה הַקַּדְמוֹנָה וְיָרְדוּ עַל־הָעֲרָבָה וּבָאוּ הַיָּמָּה אֶל־הַיָּמָּה הַמּוּצָאִים ונרפאו [וְנִרְפּוּ] הַמָּיִם׃ 47.9. וְהָיָה כָל־נֶפֶשׁ חַיָּה אֲ‍שֶׁר־יִשְׁרֹץ אֶל כָּל־אֲשֶׁר יָבוֹא שָׁם נַחֲלַיִם יִחְיֶה וְהָיָה הַדָּגָה רַבָּה מְאֹד כִּי בָאוּ שָׁמָּה הַמַּיִם הָאֵלֶּה וְיֵרָפְאוּ וָחָי כֹּל אֲשֶׁר־יָבוֹא שָׁמָּה הַנָּחַל׃ 47.11. בצאתו [בִּצֹּאתָיו] וּגְבָאָיו וְלֹא יֵרָפְאוּ לְמֶלַח נִתָּנוּ׃ 47.12. וְעַל־הַנַּחַל יַעֲלֶה עַל־שְׂפָתוֹ מִזֶּה וּמִזֶּה כָּל־עֵץ־מַאֲכָל לֹא־יִבּוֹל עָלֵהוּ וְלֹא־יִתֹּם פִּרְיוֹ לָחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן־הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים והיו [וְהָיָה] פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה׃ 17.23. in the mountain of the height of Israel will I plant it; and it shall bring forth boughs, and bear fruit, and be a stately cedar; and under it shall dwell all fowl of every wing, in the shadow of the branches thereof shall they dwell." 28.1. And the word of the LORD came unto me, saying:" 28.2. ’Son of man, say unto the prince of Tyre: Thus saith the Lord GOD: Because thy heart is lifted up, And thou hast said: I am a god, I sit in the seat of God, In the heart of the seas; Yet thou art man, and not God, Though thou didst set thy heart as the heart of God—" 28.3. Behold, thou art wiser than Daniel! There is no secret that they can hide from thee!" 28.4. By thy wisdom and by thy discernment Thou hast gotten thee riches, And hast gotten gold and silver Into thy treasures;" 28.5. In thy great wisdom by thy traffic Hast thou increased thy riches, And thy heart is lifted up because of thy riches—" 28.6. Therefore thus saith the Lord GOD: Because thou hast set thy heart As the heart of God;" 28.7. Therefore, behold, I will bring strangers upon thee, The terrible of the nations; And they shall draw their swords against the beauty of thy wisdom, And they shall defile thy brightness. ." 28.8. They shall bring thee down to the pit; And thou shalt die the deaths of them that are slain, In the heart of the seas." 28.9. Wilt thou yet say before him that slayeth thee: I am God? But thou art man, and not God, In the hand of them that defile thee." 28.10. Thou shalt die the deaths of the uncircumcised By the hand of strangers; For I have spoken, saith the Lord GOD.’" 28.11. Moreover the word of the LORD came unto me, saying:" 28.12. ’Son of man, take up a lamentation for the king of Tyre, and say unto him: Thus saith the Lord GOD: Thou seal most accurate, full of wisdom, and perfect in beauty," 28.13. thou wast in Eden the garden of God; every precious stone was thy covering, the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold; the workmanship of thy settings and of thy sockets was in thee, in the day that thou wast created they were prepared." 28.14. Thou wast the far-covering cherub; and I set thee, so that thou wast upon the holy mountain of God; thou hast walked up and down in the midst of stones of fire." 28.15. Thou wast perfect in thy ways from the day that thou wast created, till unrighteousness was found in thee." 28.16. By the multitude of thy traffic they filled the midst of thee with violence, and thou hast sinned; therefore have I cast thee as profane out of the mountain of God; and I have destroyed thee, O covering cherub, from the midst of the stones of fire." 28.17. Thy heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness; I have cast thee to the ground, I have laid thee before kings, that they may gaze upon thee." 28.18. By the multitude of thine iniquities, in the unrighteousness of thy traffic, thou hast profaned thy sanctuaries; therefore have I brought forth a fire from the midst of thee, it hath devoured thee, and I have turned thee to ashes upon the earth in the sight of all them that behold thee." 28.19. All they that know thee among the peoples shall be appalled at thee; thou art become a terror, and thou shalt never be any more.’" 29.3. speak, and say: Thus saith the Lord GOD: Behold, I am against thee, Pharaoh King of Egypt, The great dragon that lieth In the midst of his rivers, That hath said: My river is mine own, And I have made it for myself." 32.2. ’Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him: Thou didst liken thyself unto a young lion of the nations; Whereas thou art as a dragon in the seas; And thou didst gush forth with thy rivers, And didst trouble the waters with thy feet, And foul their rivers." 32.3. Thus saith the Lord GOD: I will therefore spread out My net over thee With a company of many peoples; And they shall bring thee up in My net." 32.4. And I will cast thee upon the land, I will hurl thee upon the open field, And will cause all the fowls of the heaven to settle upon thee, And I will fill the beasts of the whole earth with thee." 32.5. And I will lay thy flesh upon the mountains, And fill the valleys with thy foulness." 32.6. I will also water with thy blood the land wherein thou swimmest, even to the mountains; And the channels shall be full of thee." 32.7. And when I shall extinguish thee, I will cover the heaven, And make the stars thereof black; I will cover the sun with a cloud, And the moon shall not give her light." 32.8. All the bright lights of heaven Will I make black over thee, And set darkness upon thy land, Saith the Lord GOD." 47.1. And he brought me back unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward, for the forefront of the house looked toward the east; and the waters came down from under, from the right side of the house, on the south of the altar. 47.2. Then brought he me out by the way of the gate northward, and led me round by the way without unto the outer gate, by the way of the gate that looketh toward the east; and, behold, there trickled forth waters on the right side." 47.3. When the man went forth eastward with the line in his hand, he measured a thousand cubits, and he caused me to pass through the waters, waters that were to the ankles." 47.4. Again he measured a thousand, and caused me to pass through the waters, waters that were to the knees. Again he measured a thousand, and caused me to pass through waters that were to the loins." 47.5. Afterward he measured a thousand; and it was a river that I could not pass through; for the waters were risen, waters to swim in, a river that could not be passed through." 47.6. And he said unto me: ‘Hast thou seen this, O son of man?’ Then he led me, and caused me to return to the bank of the river." 47.7. Now when I had been brought back, behold, upon the bank of the river were very many trees on the one side and on the other." 47.8. Then said he unto me: ‘These waters issue forth toward the eastern region, and shall go down into the Arabah; and when they shall enter into the sea, into the sea of the putrid waters, the waters shall be healed." 47.9. And it shall come to pass, that every living creature wherewith it swarmeth, whithersoever the rivers shall come, shall live; and there shall be a very great multitude of fish; for these waters are come thither, that all things be healed and may live whithersoever the river cometh." 47.10. And it shall come to pass, that fishers shall stand by it from En-gedi even unto En-eglaim; there shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many." 47.11. But the miry places thereof, and the marshes thereof, shall not be healed; they shall be given for salt." 47.12. And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing.’ ."
16. Hebrew Bible, 2 Chronicles, 14.2 (5th cent. BCE - 3rd cent. BCE)

14.2. וַיָּסַר אֶת־מִזְבְּחוֹת הַנֵּכָר וְהַבָּמוֹת וַיְשַׁבֵּר אֶת־הַמַּצֵּבוֹת וַיְגַדַּע אֶת־הָאֲשֵׁרִים׃ 14.2. for he took away the strange altars, and the high places, and broke down the pillars, and hewed down the Asherim;"
17. Hebrew Bible, Zechariah, 3.2 (5th cent. BCE - 4th cent. BCE)

3.2. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן יִגְעַר יְהוָה בְּךָ הַשָּׂטָן וְיִגְעַר יְהוָה בְּךָ הַבֹּחֵר בִּירוּשָׁלִָם הֲלוֹא זֶה אוּד מֻצָּל מֵאֵשׁ׃ 3.2. And the LORD said unto Satan: ‘The LORD rebuke thee, O Satan, yea, the LORD that hath chosen Jerusalem rebuke thee; is not this man a brand plucked out of the fire?’"
18. Anon., 1 Enoch, 1.1-1.9, 5.4-5.9, 18.10-18.16, 25.3-25.4, 32.2-32.3 (3rd cent. BCE - 2nd cent. BCE)

1.1. The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be 1.2. 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 i 1.3. 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 1.4. 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. 1.5. 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. 1.6. And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame 1.7. 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). 1.8. 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'. 1.9. 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. 5.4. But ye -ye have not been steadfast, nor done the commandments of the Lord, But ye have turned away and spoken proud and hard words With your impure mouths against His greatness. Oh, ye hard-hearted, ye shall find no peace. 5.5. Therefore shall ye execrate your days, And the years of your life shall perish, And the years of your destruction shall be multiplied in eternal execration, And ye shall find no mercy. 5.8. And then there shall be bestowed upon the elect wisdom, And they shall all live and never again sin, Either through ungodliness or through pride: But they who are wise shall be humble. 5.9. And they shall not again transgress, Nor shall they sin all the days of their life, Nor shall they die of (the divine) anger or wrath, But they shall complete the number of the days of their life.And their lives shall be increased in peace, And the years of their joy shall be multiplied, In eternal gladness and peace, All the days of their life. 18.12. the height and towards the depth. And beyond that abyss I saw a place which had no firmament of the heaven above, and no firmly founded earth beneath it: there was no water upon it, and no 18.13. birds, but it was a waste and horrible place. I saw there seven stars like great burning mountains 18.14. and to me, when I inquired regarding them, The angel said: 'This place is the end of heaven and earth: this has become a prison for the stars and the host of heaven. And the stars which roll over the fire are they which have transgressed the commandment of the Lord in the beginning of 18.16. their rising, because they did not come forth at their appointed times. And He was wroth with them, and bound them till the time when their guilt should be consummated (even) for ten thousand years.' 25.3. know about everything, but especially about this tree.' And he answered saying: 'This high mountain which thou hast seen, whose summit is like the throne of God, is His throne, where the Holy Great One, the Lord of Glory, the Eternal King, will sit, when He shall come down to visit 25.4. the earth with goodness. And as for this fragrant tree no mortal is permitted to touch it till the great judgement, when He shall take vengeance on all and bring (everything) to its consummation 32.2. And thence I went over the summits of all these mountains, far towards the east of the earth, and passed above the Erythraean sea and went far from it, and passed over the angel Zotiel. And I came to the Garden of Righteousness 32.3. I and from afar off trees more numerous than I these trees and great-two trees there, very great, beautiful, and glorious, and magnificent, and the tree of knowledge, whose holy fruit they eat and know great wisdom.
19. Anon., Jubilees, 5.10-5.11, 10.1-10.14 (2nd cent. BCE - 2nd cent. BCE)

5.10. and He bade us to bind them in the depths of the earth, and behold they are bound in the midst of them, and are (kept) separate. 5.11. And against their sons went forth a command from before His face that they should be smitten with the sword, and be removed from under heaven. 10.1. And in the third week of this jubilee the unclean demons began to lead astray the children of the sons of Noah; and to make to err and destroy them. 10.2. And the sons of Noah came to Noah their father, and they told him concerning the demons which were, leading astray and blinding and slaying his sons' sons. 10.3. And he prayed before the Lord his God, and said: God of the spirits of all flesh, who hast shown mercy unto me, And hast saved me and my sons from the waters of the flood, And hast not caused me to perish as Thou didst the sons of perdition; 10.4. For Thy grace hath been great towards me, And great hath been Thy mercy to my soul; 10.5. Let Thy grace be lift up upon my sons 10.6. But do Thou bless me and my sons, that we may increase and multiply and replenish the earth. 10.7. And Thou knowest how Thy Watchers, the fathers of these spirits, acted in my day: 10.8. and as for these spirits which are living, imprison them and hold them fast in the place of condemnation, and let them not bring destruction on the sons of thy servant, my God; for these are maligt, and created in order to destroy. 10.9. And let them not rule over the spirits of the living; for Thou alone canst exercise dominion over them. And let them not have power over the sons of the righteous from henceforth and for evermore. 10.10. And the Lord our God bade us to bind all. 10.11. And the chief of the spirits, Mastêmâ, came and said: "Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them; 10.12. for if some of them are not left to me, I shall not be able to execute the power of my will on the sons of men; 10.13. for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men. 10.14. And He said: "Let the tenth part of them remain before him, and let nine parts descend into the place of condemnation.
20. Anon., Testament of Levi, 8.2-8.3 (2nd cent. BCE - 2nd cent. CE)

8.2. And I saw seven men in white raiment saying unto me: Arise, put on the robe of the priesthood, and the crown of righteousness, and the breastplate of understanding, and the garment of truth, and the plate of faith, and the turban of the head, and the ephod of prophecy. 8.3. And they severally carried (these things) and put (them,) on me, and said unto me: From henceforth become a priest of the Lord, thou and thy seed for ever.
21. Cicero, Republic, 6.9-6.26 (2nd cent. BCE - 1st cent. BCE)

6.9. OMNIUM Cum in Africam venissem M'. Manilio consuli ad quartam legionem tribunus, ut scitis, militum, nihil mihi fuit potius, quam ut Masinissam convenirem regem, familiae nostrae iustis de causis amicissimum. Ad quem ut veni, conplexus me senex conlacrimavit aliquantoque post suspexit ad caelum et: Grates, inquit, tibi ago, summe Sol, vobisque, reliqui Caelites, quod, ante quam ex hac vita migro, conspicio in meo regno et his tectis P. Cornelium Scipionem, cuius ego nomine ipso recreor; itaque numquam ex animo meo discedit illius optimi atque invictissimi viri memoria. Deinde ego illum de suo regno, ille me de nostra re publica percontatus est, multisque verbis ultro citroque habitis ille nobis consumptus est dies. 6.10. Post autem apparatu regio accepti sermonem in multam noctem produximus, cum senex nihil nisi de Africano loqueretur omniaque eius non facta solum, sed etiam dicta meminisset. Deinde, ut cubitum discessimus, me et de via fessum, et qui ad multam noctem vigilassem, artior quam solebat somnus complexus est. Hic mihi (credo equidem ex hoc, quod eramus locuti; fit enim fere, ut cogitationes sermonesque nostri pariant aliquid in somno tale, quale de Homero scribit Ennius, de quo videlicet saepissime vigilans solebat cogitare et loqui) Africanus se ostendit ea forma, quae mihi ex imagine eius quam ex ipso erat notior; quem ubi agnovi, equidem cohorrui, sed ille: Ades, inquit, animo et omitte timorem, Scipio, et, quae dicam, trade memoriae. 6.11. Videsne illam urbem, quae parere populo Romano coacta per me renovat pristina bella nec potest quiescere? (ostendebat autem Karthaginem de excelso et pleno stellarum illustri et claro quodam loco) ad quam tu oppugdam nunc venis paene miles. Hanc hoc biennio consul evertes, eritque cognomen id tibi per te partum, quod habes adhuc a nobis hereditarium. Cum autem Karthaginem deleveris, triumphum egeris censorque fueris et obieris legatus Aegyptum, Syriam, Asiam, Graeciam, deligere iterum consul absens bellumque maximum conficies, Numantiam excindes. Sed cum eris curru in Capitolium invectus, offendes rem publicam consiliis perturbatam nepotis mei. 6.12. Hic tu, Africane, ostendas oportebit patriae lumen animi, ingenii consiliique tui. Sed eius temporis ancipitem video quasi fatorum viam. Nam cum aetas tua septenos octiens solis anfractus reditusque converterit, duoque ii numeri, quorum uterque plenus alter altera de causa habetur, circuitu naturali summam tibi fatalem confecerint, in te unum atque in tuum nomen se tota convertet civitas, te senatus, te omnes boni, te socii, te Latini intuebuntur, tu eris unus, in quo nitatur civitatis salus, ac, ne multa, dictator rem publicam constituas oportet, si impias propinquorum manus effugeris. Hic cum exclamasset Laelius ingemuissentque vehementius ceteri, leniter arridens Scipio: St! quaeso, inquit, ne me e somno excitetis, et parumper audite cetera. 6.13. Sed quo sis, Africane, alacrior ad tutandam rem publicam, sic habeto: omnibus, qui patriam conservaverint, adiuverint, auxerint, certum esse in caelo definitum locum, ubi beati aevo sempiterno fruantur; nihil est enim illi principi deo, qui omnem mundum regit, quod quidem in terris fiat, acceptius quam concilia coetusque hominum iure sociati, quae civitates appellantur; harum rectores et conservatores hinc profecti huc revertuntur. 6.14. Hic ego, etsi eram perterritus non tam mortis metu quam insidiarum a meis, quaesivi tamen, viveretne ipse et Paulus pater et alii, quos nos extinctos arbitraremur. Immo vero, inquit, hi vivunt, qui e corporum vinculis tamquam e carcere evolaverunt, vestra vero, quae dicitur, vita mors est. Quin tu aspicis ad te venientem Paulum patrem? Quem ut vidi, equidem vim lacrimarum profudi, ille autem me complexus atque osculans flere prohibebat. 6.15. Atque ego ut primum fletu represso loqui posse coepi, Quaeso, inquam, pater sanctissime atque optime, quoniam haec est vita, ut Africanum audio dicere, quid moror in terris? quin huc ad vos venire propero? Non est ita, inquit ille. Nisi enim deus is, cuius hoc templum est omne, quod conspicis, istis te corporis custodiis liberaverit, huc tibi aditus patere non potest. Homines enim sunt hac lege generati, qui tuerentur illum globum, quem in hoc templo medium vides, quae terra dicitur, iisque animus datus est ex illis sempiternis ignibus, quae sidera et stellas vocatis, quae globosae et rotundae, divinis animatae mentibus, circulos suos orbesque conficiunt celeritate mirabili. Quare et tibi, Publi, et piis omnibus retinendus animus est in custodia corporis nec iniussu eius, a quo ille est vobis datus, ex hominum vita migrandum est, ne munus humanum adsignatum a deo defugisse videamini. 6.16. Sed sic, Scipio, ut avus hic tuus, ut ego, qui te genui, iustitiam cole et pietatem, quae cum magna in parentibus et propinquis, tum in patria maxima est; ea vita via est in caelum et in hunc coetum eorum, qui iam vixerunt et corpore laxati illum incolunt locum, quem vides, (erat autem is splendidissimo candore inter flammas circus elucens) quem vos, ut a Graiis accepistis, orbem lacteum nuncupatis; ex quo omnia mihi contemplanti praeclara cetera et mirabilia videbantur. Erant autem eae stellae, quas numquam ex hoc loco vidimus, et eae magnitudines omnium, quas esse numquam suspicati sumus, ex quibus erat ea minima, quae ultima a caelo, citima a terris luce lucebat aliena. Stellarum autem globi terrae magnitudinem facile vincebant. Iam ipsa terra ita mihi parva visa est, ut me imperii nostri, quo quasi punctum eius attingimus, paeniteret. 6.17. Quam cum magis intuerer, Quaeso, inquit Africanus, quousque humi defixa tua mens erit? Nonne aspicis, quae in templa veneris? Novem tibi orbibus vel potius globis conexa sunt omnia, quorum unus est caelestis, extumus, qui reliquos omnes complectitur, summus ipse deus arcens et continens ceteros; in quo sunt infixi illi, qui volvuntur, stellarum cursus sempiterni; cui subiecti sunt septem, qui versantur retro contrario motu atque caelum; ex quibus unum globum possidet illa, quam in terris Saturniam nomit. Deinde est hominum generi prosperus et salutaris ille fulgor, qui dicitur Iovis; tum rutilus horribilisque terris, quem Martium dicitis; deinde subter mediam fere regionem sol obtinet, dux et princeps et moderator luminum reliquorum, mens mundi et temperatio, tanta magnitudine, ut cuncta sua luce lustret et compleat. Hunc ut comites consequuntur Veneris alter, alter Mercurii cursus, in infimoque orbe luna radiis solis accensa convertitur. Infra autem iam nihil est nisi mortale et caducum praeter animos munere deorum hominum generi datos, supra lunam sunt aeterna omnia. Nam ea, quae est media et nona, tellus, neque movetur et infima est, et in eam feruntur omnia nutu suo pondera. 6.18. Quae cum intuerer stupens, ut me recepi, Quid? hic, inquam, quis est, qui conplet aures meas tantus et tam dulcis sonus? Hic est, inquit, ille, qui intervallis disiunctus inparibus, sed tamen pro rata parte ratione distinctis inpulsu et motu ipsorum orbium efficitur et acuta cum gravibus temperans varios aequabiliter concentus efficit; nec enim silentio tanti motus incitari possunt, et natura fert, ut extrema ex altera parte graviter, ex altera autem acute sonent. Quam ob causam summus ille caeli stellifer cursus, cuius conversio est concitatior, acuto et excitato movetur sono, gravissimo autem hic lunaris atque infimus; nam terra nona inmobilis manens una sede semper haeret complexa medium mundi locum. Illi autem octo cursus, in quibus eadem vis est duorum, septem efficiunt distinctos intervallis sonos, qui numerus rerum omnium fere nodus est; quod docti homines nervis imitati atque cantibus aperuerunt sibi reditum in hunc locum, sicut alii, qui praestantibus ingeniis in vita humana divina studia coluerunt. 6.19. Hoc sonitu oppletae aures hominum obsurduerunt; nec est ullus hebetior sensus in vobis, sicut, ubi Nilus ad illa, quae Catadupa nomitur, praecipitat ex altissimis montibus, ea gens, quae illum locum adcolit, propter magnitudinem sonitus sensu audiendi caret. Hic vero tantus est totius mundi incitatissima conversione sonitus, ut eum aures hominum capere non possint, sicut intueri solem adversum nequitis, eiusque radiis acies vestra sensusque vincitur. Haec ego admirans referebam tamen oculos ad terram identidem. 6.20. Tum Africanus: Sentio, inquit, te sedem etiam nunc hominum ac domum contemplari; quae si tibi parva, ut est, ita videtur, haec caelestia semper spectato, illa humana contemnito. Tu enim quam celebritatem sermonis hominum aut quam expetendam consequi gloriam potes? Vides habitari in terra raris et angustis in locis et in ipsis quasi maculis, ubi habitatur, vastas solitudines interiectas, eosque, qui incolunt terram, non modo interruptos ita esse, ut nihil inter ipsos ab aliis ad alios manare possit, sed partim obliquos, partim transversos, partim etiam adversos stare vobis; a quibus expectare gloriam certe nullam potestis. 6.21. Cernis autem eandem terram quasi quibusdam redimitam et circumdatam cingulis, e quibus duos maxime inter se diversos et caeli verticibus ipsis ex utraque parte subnixos obriguisse pruina vides, medium autem illum et maximum solis ardore torreri. Duo sunt habitabiles, quorum australis ille, in quo qui insistunt, adversa vobis urgent vestigia, nihil ad vestrum genus; hic autem alter subiectus aquiloni, quem incolitis, cerne quam tenui vos parte contingat. Omnis enim terra, quae colitur a vobis, angustata verticibus, lateribus latior, parva quaedam insula est circumfusa illo mari, quod Atlanticum, quod magnum, quem Oceanum appellatis in terris, qui tamen tanto nomine quam sit parvus, vides. 6.22. Ex his ipsis cultis notisque terris num aut tuum aut cuiusquam nostrum nomen vel Caucasum hunc, quem cernis, transcendere potuit vel illum Gangen tranatare? Quis in reliquis orientis aut obeuntis solis ultimis aut aquilonis austrive partibus tuum nomen audiet? quibus amputatis cernis profecto quantis in angustiis vestra se gloria dilatari velit. Ipsi autem, qui de nobis loquuntur, quam loquentur diu? 6.23. Quin etiam si cupiat proles illa futurorum hominum deinceps laudes unius cuiusque nostrum a patribus acceptas posteris prodere, tamen propter eluviones exustionesque terrarum, quas accidere tempore certo necesse est, non modo non aeternam, sed ne diuturnam quidem gloriam adsequi possumus. Quid autem interest ab iis, qui postea nascentur, sermonem fore de te, cum ab iis nullus fuerit, qui ante nati sunt? 6.24. qui nec pauciores et certe meliores fuerunt viri, praesertim cum apud eos ipsos, a quibus audiri nomen nostrum potest, nemo unius anni memoriam consequi possit. Homines enim populariter annum tantum modo solis, id est unius astri, reditu metiuntur; cum autem ad idem, unde semel profecta sunt, cuncta astra redierint eandemque totius caeli discriptionem longis intervallis rettulerint, tum ille vere vertens annus appellari potest; in quo vix dicere audeo quam multa hominum saecula teneantur. Namque ut olim deficere sol hominibus exstinguique visus est, cum Romuli animus haec ipsa in templa penetravit, quandoque ab eadem parte sol eodemque tempore iterum defecerit, tum signis omnibus ad principium stellisque revocatis expletum annum habeto; cuius quidem anni nondum vicesimam partem scito esse conversam. 6.25. Quocirca si reditum in hunc locum desperaveris, in quo omnia sunt magnis et praestantibus viris, quanti tandem est ista hominum gloria, quae pertinere vix ad unius anni partem exiguam potest? Igitur alte spectare si voles atque hanc sedem et aeternam domum contueri, neque te sermonibus vulgi dedideris nec in praemiis humanis spem posueris rerum tuarum; suis te oportet inlecebris ipsa virtus trahat ad verum decus, quid de te alii loquantur, ipsi videant, sed loquentur tamen. Sermo autem omnis ille et angustiis cingitur iis regionum, quas vides, nec umquam de ullo perennis fuit et obruitur hominum interitu et oblivione posteritatis extinguitur. 6.26. Quae cum dixisset, Ego vero, inquam, Africane, siquidem bene meritis de patria quasi limes ad caeli aditum patet, quamquam a pueritia vestigiis ingressus patris et tuis decori vestro non defui, nunc tamen tanto praemio exposito enitar multo vigilantius. Et ille: Tu vero enitere et sic habeto, non esse te mortalem, sed corpus hoc; nec enim tu is es, quem forma ista declarat, sed mens cuiusque is est quisque, non ea figura, quae digito demonstrari potest. Deum te igitur scito esse, siquidem est deus, qui viget, qui sentit, qui meminit, qui providet, qui tam regit et moderatur et movet id corpus, cui praepositus est, quam hunc mundum ille princeps deus; et ut mundum ex quadam parte mortalem ipse deus aeternus, sic fragile corpus animus sempiternus movet.
22. Dead Sea Scrolls, War Scroll, 13.10-13.12, 14.9 (2nd cent. BCE - 1st cent. CE)

23. Dead Sea Scrolls, 1Qha, 7.21 (2nd cent. BCE - 1st cent. CE)

24. Dead Sea Scrolls, Community Rule, 2.24, 3.8, 3.11-3.14, 3.20-3.24, 4.3, 5.3 (2nd cent. BCE - 1st cent. CE)

25. Hebrew Bible, Daniel, 4.14, 4.16, 4.18-4.19, 4.23, 4.26, 8.10-8.11, 9.24, 12.1 (2nd cent. BCE - 2nd cent. BCE)

4.14. בִּגְזֵרַת עִירִין פִּתְגָמָא וּמֵאמַר קַדִּישִׁין שְׁאֵלְתָא עַד־דִּבְרַת דִּי יִנְדְּעוּן חַיַּיָּא דִּי־שַׁלִּיט עליא [עִלָּאָה] בְּמַלְכוּת אנושא [אֲנָשָׁא] וּלְמַן־דִּי יִצְבֵּא יִתְּנִנַּהּ וּשְׁפַל אֲנָשִׁים יְקִים עליה [עֲלַהּ׃] 4.16. אֱדַיִן דָּנִיֵּאל דִּי־שְׁמֵהּ בֵּלְטְשַׁאצַּר אֶשְׁתּוֹמַם כְּשָׁעָה חֲדָה וְרַעְיֹנֹהִי יְבַהֲלֻנֵּהּ עָנֵה מַלְכָּא וְאָמַר בֵּלְטְשַׁאצַּר חֶלְמָא וּפִשְׁרֵא אַל־יְבַהֲלָךְ עָנֵה בֵלְטְשַׁאצַּר וְאָמַר מראי [מָרִי] חֶלְמָא לשנאיך [לְשָׂנְאָךְ] וּפִשְׁרֵהּ לעריך [לְעָרָךְ׃] 4.18. וְעָפְיֵהּ שַׁפִּיר וְאִנְבֵּהּ שַׂגִּיא וּמָזוֹן לְכֹלָּא־בֵהּ תְּחֹתוֹהִי תְּדוּר חֵיוַת בָּרָא וּבְעַנְפוֹהִי יִשְׁכְּנָן צִפֲּרֵי שְׁמַיָּא׃ 4.19. אנתה־[אַנְתְּ־] הוּא מַלְכָּא דִּי רְבַית וּתְקֵפְתְּ וּרְבוּתָךְ רְבָת וּמְטָת לִשְׁמַיָּא וְשָׁלְטָנָךְ לְסוֹף אַרְעָא׃ 4.23. וְדִי אֲמַרוּ לְמִשְׁבַּק עִקַּר שָׁרְשׁוֹהִי דִּי אִילָנָא מַלְכוּתָךְ לָךְ קַיָּמָה מִן־דִּי תִנְדַּע דִּי שַׁלִּטִן שְׁמַיָּא׃ 4.26. לִקְצָת יַרְחִין תְּרֵי־עֲשַׂר עַל־הֵיכַל מַלְכוּתָא דִּי בָבֶל מְהַלֵּךְ הֲוָה׃ 8.11. וְעַד שַׂר־הַצָּבָא הִגְדִּיל וּמִמֶּנּוּ הרים [הוּרַם] הַתָּמִיד וְהֻשְׁלַךְ מְכוֹן מִקְדָּשׁוֹ׃ 9.24. שָׁבֻעִים שִׁבְעִים נֶחְתַּךְ עַל־עַמְּךָ וְעַל־עִיר קָדְשֶׁךָ לְכַלֵּא הַפֶּשַׁע ולחתם [וּלְהָתֵם] חטאות [חַטָּאת] וּלְכַפֵּר עָוֺן וּלְהָבִיא צֶדֶק עֹלָמִים וְלַחְתֹּם חָזוֹן וְנָבִיא וְלִמְשֹׁחַ קֹדֶשׁ קָדָשִׁים׃ 12.1. יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ 12.1. וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃ 4.14. The matter is by the decree of the watchers, And the sentence by the word of the holy ones; To the intent that the living may know That the Most High ruleth in the kingdom of men, And giveth it to whomsoever He will, And setteth up over it the lowest of men." 4.16. Then Daniel, whose name was Belteshazzar, was appalled for a while, and his thoughts affrighted him. The king spoke and said: ‘Belteshazzar, let not the dream, or the interpretation, affright thee.’ Belteshazzar answered and said: ‘My lord, the dream be to them that hate thee, and the interpretation thereof to thine adversaries." 4.18. whose leaves were fair, and the fruit thereof much, and in it was food for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation;" 4.19. it is thou, O king, that art grown and become strong; for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth." 4.23. And whereas it was commanded to leave the stump of the roots of the tree, thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule." 4.26. At the end of twelve months he was walking upon the royal palace of Babylon." 8.10. And it waxed great, even to the host of heaven; and some of the host and of the stars it cast down to the ground, and trampled upon them." 8.11. Yea, it magnified itself, even to the prince of the host; and from him the continual burnt-offering was taken away, and the place of his sanctuary was cast down." 9.24. Seventy weeks are decreed upon thy people and upon thy holy city, to finish the transgression, and to make an end of sin, and to forgive iniquity, and to bring in everlasting righteousness, and to seal vision and prophet, and to anoint the most holy place." 12.1. And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book."
26. Septuagint, 2 Maccabees, 5.21, 6.7, 7.4-7.5, 9.6-9.8 (2nd cent. BCE - 2nd cent. BCE)

5.21. So Antiochus carried off eighteen hundred talents from the temple, and hurried away to Antioch, thinking in his arrogance that he could sail on the land and walk on the sea, because his mind was elated.' 6.7. On the monthly celebration of the king's birthday, the Jews were taken, under bitter constraint, to partake of the sacrifices; and when the feast of Dionysus came, they were compelled to walk in the procession in honor of Dionysus, wearing wreaths of ivy.' 7.4. These were heated immediately, and he commanded that the tongue of their spokesman be cut out and that they scalp him and cut off his hands and feet, while the rest of the brothers and the mother looked on.' 7.5. When he was utterly helpless, the king ordered them to take him to the fire, still breathing, and to fry him in a pan. The smoke from the pan spread widely, but the brothers and their mother encouraged one another to die nobly, saying,' 9.6. and that very justly, for he had tortured the bowels of others with many and strange inflictions.' 9.7. Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.' 9.8. Thus he who had just been thinking that he could command the waves of the sea, in his superhuman arrogance, and imagining that he could weigh the high mountains in a balance, was brought down to earth and carried in a litter, making the power of God manifest to all.'
27. Septuagint, Ecclesiasticus (Siracides), 1.27, 3.17-3.18, 4.8, 7.11, 7.17, 10.14, 10.26-10.29, 13.15-13.23, 19.13-19.17, 45.4 (2nd cent. BCE - 2nd cent. BCE)

1.27. For the fear of the Lord is wisdom and instruction,and he delights in fidelity and meekness. 3.17. My son, perform your tasks in meekness;then you will be loved by those whom God accepts. 3.18. The greater you are, the more you must humble yourself;so you will find favor in the sight of the Lord. 4.8. Incline your ear to the poor,and answer him peaceably and gently. 7.11. Do not ridicule a man who is bitter in soul,for there is One who abases and exalts. 7.17. Humble yourself greatly,for the punishment of the ungodly is fire and worms. 10.14. The Lord has cast down the thrones of rulers,and has seated the lowly in their place. 10.14. Good things and bad, life and death,poverty and wealth, come from the Lord. 10.26. Do not make a display of your wisdom when you do your work,nor glorify yourself at a time when you are in want. 10.26. For it is easy in the sight of the Lord to reward a man on the day of death according to his conduct. 10.27. Better is a man who works and has an abundance of everything,than one who goes about boasting, but lacks bread. 10.27. The misery of an hour makes one forget luxury,and at the close of a mans life his deeds will be revealed. 10.28. My son, glorify yourself with humility,and ascribe to yourself honor according to your worth. 10.28. Call no one happy before his death;a man will be known through his children. 10.29. Who will justify the man that sins against himself?And who will honor the man that dishonors his own life? 10.29. Do not bring every man into your home,for many are the wiles of the crafty. 13.15. Every creature loves its like,and every person his neighbor; 13.16. all living beings associate by species,and a man clings to one like himself. 13.17. What fellowship has a wolf with a lamb?No more has a sinner with a godly man. 13.18. What peace is there between a hyena and a dog?And what peace between a rich man and a poor man? 13.19. Wild asses in the wilderness are the prey of lions;likewise the poor are pastures for the rich. 13.21. When a rich man totters, he is steadied by friends,but when a humble man falls, he is even pushed away by friends. 13.22. If a rich man slips, his helpers are many;he speaks unseemly words, and they justify him. If a humble man slips, they even reproach him;he speaks sensibly, and receives no attention. 13.23. When the rich man speaks all are silent,and they extol to the clouds what he says. When the poor man speaks they say, "Who is this fellow?" And should he stumble, they even push him down. 19.13. Question a friend, perhaps he did not do it;but if he did anything, so that he may do it no more. 19.14. Question a neighbor, perhaps he did not say it;but if he said it, so that he may not say it again. 19.15. Question a friend, for often it is slander;so do not believe everything you hear. 19.16. A person may make a slip without intending it. Who has never sinned with his tongue? 19.17. Question your neighbor before you threaten him;and let the law of the Most High take its course. 45.4. He sanctified him through faithfulness and meekness;he chose him out of all mankind.
28. Septuagint, Judith, 1.11-1.12, 2.1, 2.4-2.13, 4.1 (2nd cent. BCE - 0th cent. CE)

1.11. But all who lived in the whole region disregarded the orders of Nebuchadnezzar king of the Assyrians, and refused to join him in the war; for they were not afraid of him, but looked upon him as only one man, and they sent back his messengers empty-handed and shamefaced. 1.12. Then Nebuchadnezzar was very angry with this whole region, and swore by his throne and kingdom that he would surely take revenge on the whole territory of Cilicia and Damascus and Syria, that he would kill them by the sword, and also all the inhabitants of the land of Moab, and the people of Ammon, and all Judea, and every one in Egypt, as far as the coasts of the two seas. 2.1. In the eighteenth year, on the twenty-second day of the first month, there was talk in the palace of Nebuchadnezzar king of the Assyrians about carrying out his revenge on the whole region, just as he said. 2.4. When he had finished setting forth his plan, Nebuchadnezzar king of the Assyrians called Holofernes, the chief general of his army, second only to himself, and said to him 2.5. Thus says the Great King, the lord of the whole earth: When you leave my presence, take with you men confident in their strength, to the number of one hundred and twenty thousand foot soldiers and twelve thousand cavalry. 2.6. Go and attack the whole west country, because they disobeyed my orders. 2.7. Tell them to prepare earth and water, for I am coming against them in my anger, and will cover the whole face of the earth with the feet of my armies, and will hand them over to be plundered by my troops 2.8. till their wounded shall fill their valleys, and every brook and river shall be filled with their dead, and overflow; 2.9. and I will lead them away captive to the ends of the whole earth. 2.10. You shall go and seize all their territory for me in advance. They will yield themselves to you, and you shall hold them for me till the day of their punishment. 2.11. But if they refuse, your eye shall not spare and you shall hand them over to slaughter and plunder throughout your whole region. 2.12. For as I live, and by the power of my kingdom, what I have spoken my hand will execute. 2.13. And you -- take care not to transgress any of your sovereign's commands, but be sure to carry them out just as I have ordered you; and do not delay about it. 4.1. By this time the people of Israel living in Judea heard of everything that Holofernes, the general of Nebuchadnezzar the king of the Assyrians, had done to the nations, and how he had plundered and destroyed all their temples;
29. Philo of Alexandria, That Every Good Person Is Free, 89 (1st cent. BCE - 1st cent. CE)

89. And a proof of this is that, though at different times a great number of chiefs of every variety of disposition and character, have occupied their country, some of whom have endeavoured to surpass even ferocious wild beasts in cruelty, leaving no sort of inhumanity unpractised, and have never ceased to murder their subjects in whole troops, and have even torn them to pieces while living, like cooks cutting them limb from limb, till they themselves, being overtaken by the vengeance of divine justice, have at last experienced the same miseries in their turn:
30. Anon., The Life of Adam And Eve, 23.5, 37.5, 39.2 (1st cent. CE - 5th cent. CE)

31. Josephus Flavius, Jewish Antiquities, 1.58 (1st cent. CE - 1st cent. CE)

1.58. God therefore did not inflict the punishment [of death] upon him, on account of his offering sacrifice, and thereby making supplication to him not to be extreme in his wrath to him; but he made him accursed, and threatened his posterity in the seventh generation. He also cast him, together with his wife, out of that land.
32. New Testament, 1 Corinthians, 2.6-2.8, 6.3, 15.24 (1st cent. CE - 1st cent. CE)

2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. 2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory 2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. 6.3. Don't youknow that we will judge angels? How much more, things that pertain tothis life? 15.24. Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power.
33. New Testament, Apocalypse, 12.7-12.9 (1st cent. CE - 1st cent. CE)

12.7. There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war. 12.8. They didn't prevail, neither was a place found for him any more in heaven. 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him.
34. New Testament, Jude, 6 (1st cent. CE - 1st cent. CE)

35. New Testament, Ephesians, 4.27 (1st cent. CE - 1st cent. CE)

4.27. neither give place to the devil.
36. New Testament, Galatians, 4.1-4.11 (1st cent. CE - 1st cent. CE)

4.1. But I say that so long as the heir is a child, he is nodifferent from a bondservant, though he is lord of all; 4.2. but isunder guardians and stewards until the day appointed by the father. 4.3. So we also, when we were children, were held in bondage under theelements of the world. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father! 4.7. Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ. 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 4.10. You observe days, months,seasons, and years. 4.11. I am afraid for you, that I might havewasted my labor for you.
37. New Testament, John, 3.12-3.13, 5.37, 8.56-8.58, 12.34-12.36, 12.41, 13.2, 13.27 (1st cent. CE - 1st cent. CE)

3.12. If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things? 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. 5.37. The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. 8.56. Your father Abraham rejoiced to see my day. He saw it, and was glad. 8.57. The Jews therefore said to him, "You are not yet fifty years old, and have you seen Abraham? 8.58. Jesus said to them, "Most assuredly, I tell you, before Abraham came into existence, I AM. 12.34. The multitude answered him, "We have heard out of the law that the Christ remains forever. How do you say, 'The Son of Man must be lifted up?' Who is this Son of Man? 12.35. Jesus therefore said to them, "Yet a little while the light is with you. Walk while you have the light, that darkness doesn't overtake you. He who walks in the darkness doesn't know where he is going. 12.36. While you have the light, believe in the light, that you may become sons of light." Jesus said these things, and he departed and hid himself from them. 12.41. Isaiah said these things when he saw his glory, and spoke of him. 13.2. After supper, the devil having already put into the heart of Judas Iscariot, Simon's son, to betray him 13.27. After the piece of bread, then Satan entered into him. Then Jesus said to him, "What you do, do quickly.
38. New Testament, Luke, 13.28, 20.12 (1st cent. CE - 1st cent. CE)

13.28. There will be weeping and gnashing of teeth, when you see Abraham, Isaac, Jacob, and all the prophets, in the Kingdom of God, and yourselves being thrown outside. 20.12. He sent yet a third, and they also wounded him, and threw him out.
39. New Testament, Mark, 1.12, 3.22, 6.13, 9.18, 9.47, 11.15, 12.8 (1st cent. CE - 1st cent. CE)

1.12. Immediately the Spirit drove him out into the wilderness. 3.22. The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons. 6.13. They cast out many demons, and anointed many with oil who were sick, and healed them. 9.18. and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able. 9.47. If your eye causes you to stumble, cast it out. It is better for you to enter into the Kingdom of God with one eye, rather than having two eyes to be cast into the Gehenna of fire 11.15. They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves. 12.8. They took him, killed him, and cast him out of the vineyard.
40. New Testament, Matthew, 12.28, 21.39 (1st cent. CE - 1st cent. CE)

12.28. But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you. 21.39. So they took him, and threw him out of the vineyard, and killed him.
41. Anon., Genesis Rabba, 9.5 (2nd cent. CE - 5th cent. CE)

9.5. בְּתוֹרָתוֹ שֶׁל רַבִּי מֵאִיר מָצְאוּ כָּתוּב וְהִנֵּה טוֹב מְאֹד, וְהִנֵּה טוֹב מוֹת. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, רָכוּב הָיִיתִי עַל כְּתֵפוֹ שֶׁל זְקֵנִי וְעוֹלֶה מֵעִירוֹ לִכְפַר חָנָן דֶּרֶךְ בֵּית שְׁאָן, וְשָׁמַעְתִּי אֶת רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר יוֹשֵׁב וְדוֹרֵשׁ בְּשֵׁם רַבִּי מֵאִיר, הִנֵּה טוֹב מְאֹד, הִנֵּה טוֹב מוֹת. רַבִּי חָמָא בַּר חֲנִינָא וְרַבִּי יוֹנָתָן. רַבִּי חָמָא בַּר חֲנִינָא אָמַר, רָאוּי הָיָה אָדָם הָרִאשׁוֹן שֶׁלֹא לִטְעֹם טַעַם מִיתָה, וְלָמָּה נִקְנְסָה בּוֹ מִיתָה, אֶלָּא צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנְּבוּכַדְנֶצַר וְחִירֹם מֶלֶךְ צוֹר עֲתִידִין לַעֲשׂוֹת עַצְמָן אֱלָהוּת, לְפִיכָךְ נִקְנְסָה בּוֹ מִיתָה, הֲדָא הוּא דִּכְתִיב (יחזקאל כח, יג): בְּעֵדֶן גַּן אֱלֹהִים הָיִיתָ, וְכִי בְּגַן עֵדֶן הָיָה חִירֹם, אֶתְמְהָא, אֶלָּא אָמַר לוֹ, אַתָּה הוּא שֶׁגָּרַמְתָּ לְאוֹתוֹ שֶׁבְּעֵדֶן שֶׁיָּמוּת. רַבִּי חִיָּא בַּר בְּרַתֵּיהּ דְּרַבִּי בֶּרֶכְיָה מִשּׁוּם רַבִּי בֶּרֶכְיָה (יחזקאל כח, יד): אַתְּ כְּרוּב מִמְשַׁח, אַתָּה הוּא שֶׁגָּרַמְתָּ לְאוֹתוֹ כְּרוּב שֶׁיָּמוּת. אָמַר לוֹ רַבִּי יוֹנָתָן, אִם כֵּן יִגְזֹר מִיתָה עַל הָרְשָׁעִים וְאַל יִגְזֹר מִיתָה עַל הַצַּדִּיקִים, אֶלָּא שֶׁלֹא יְהוּ הָרְשָׁעִים עוֹשִׂים תְּשׁוּבָה שֶׁל רְמִיּוּת, וְשֶׁלֹא יְהוּ הָרְשָׁעִים אוֹמְרִים כְּלוּם הַצַּדִּיקִים חַיִּים אֶלָּא שֶׁהֵן מְסַגְּלִין מִצְווֹת וּמַעֲשִׂים טוֹבִים, אַף אָנוּ נְסַגֵּל מִצְווֹת וּמַעֲשִׂים טוֹבִים, נִמְצֵאת עֲשִׂיָּה שֶׁלֹא לִשְׁמָהּ. רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רַבִּי יוֹחָנָן אָמַר, מִפְּנֵי מָה נִגְזְרָה מִיתָה עַל הָרְשָׁעִים, אֶלָּא כָּל זְמַן שֶׁהָרְשָׁעִים חַיִּים הֵם מַכְעִיסִים לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִּכְתִיב (מלאכי ב, יז): הוֹגַעְתֶּם ה' בְּדִבְרֵיכֶם, כֵּיוָן שֶׁהֵן מֵתִים, הֵן פּוֹסְקִים מִלְּהַכְעִיס לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (איוב ג, יז): שָׁם רְשָׁעִים חָדְלוּ רֹגֶז, שָׁם חָדְלוּ מִלְּהַכְעִיס לְהַקָּדוֹשׁ בָּרוּךְ הוּא. מִפְּנֵי מָה נִגְזְרָה מִיתָה עַל הַצַּדִּיקִים, אֶלָּא כָּל זְמַן שֶׁהַצַּדִּיקִים חַיִּים הֵם נִלְחָמִים עִם יִצְרָן, כֵּיוָן שֶׁהֵם מֵתִים הֵם נָחִין, הֲדָא הוּא דִּכְתִיב (איוב ג, יז): וְשָׁם יָנוּחוּ יְגִיעֵי כֹחַ, דַּיֵּנוּ מַה שֶּׁיָּגַעְנוּ. וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר לִתֵּן שָׂכָר לְאֵלּוּ בְּכִפְלַיִם, וּלְהִפָּרַע מֵאֵלּוּ בְּכִפְלַיִם. לִתֵּן שָׂכָר לַצַּדִּיקִים שֶׁלֹא הָיוּ רְאוּיִים לִטְעֹם טַעַם מִיתָה וְקִבְּלוּ עֲלֵיהֶם טַעַם מִיתָה, לְפִיכָךְ (ישעיה סא, ז): לָכֵן בְּאַרְצָם מִשְׁנֶה יִירָשׁוּ, וּלְהִפָּרַע מִן הָרְשָׁעִים, שֶׁלֹא הָיוּ צַדִּיקִים רְאוּיִים לִטְעֹם טַעַם מִיתָה, וּבִשְׁבִילָן קִבְּלוּ עֲלֵיהֶם מִיתָה, לְפִיכָךְ מִשְׁנֶה שְׂכָרָן יִירָשׁוּ.
42. Anon., Leviticus Rabba, 18.2 (2nd cent. CE - 5th cent. CE)

18.2. דָּבָר אַחֵר, אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ, זֶה שֶׁאָמַר הַכָּתוּב (חבקוק א, ז): אָיֹם וְנוֹרָא הוּא מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא. אָיֹם וְנוֹרָא הוּא, זֶה אָדָם הָרִאשׁוֹן, רַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן מְלֹא כָל הָעוֹלָם כֻּלּוֹ בְּרָאוֹ, מִמִּזְרַח לְמַעֲרָב, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי, מִן הַצָּפוֹן לְדָרוֹם, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, וּמִנַּיִן אַף כַּחֲלָלוֹ שֶׁל עוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, זוֹ חַוָּה, הֲדָא הוּא דִכְתִיב (בראשית ג, יב): וַיֹּאמֶר הָאָדָם הָאִשָּׁה אֲשֶׁר נָתַתָּה עִמָּדִי הִוא נָתְנָה לִּי וגו'. דָּבָר אַחֵר, אָיֹם וְנוֹרָא הוּא, זֶה עֵשָׂו, הֲדָא הוּא דִכְתִיב (תהלים כז, טו): וַתִּקַּח רִבְקָה אֶת בִּגְדֵי עֵשָׂו בְּנָהּ הַגָּדֹל. מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, זֶה עֹבַדְיָה, אָמַר רַבִּי יִצְחָק עֹבַדְיָה גֵּר אֲדוֹמִי הָיָה, וְהָיָה מִתְנַבֵּא עַל אֱדוֹם (עובדיה א, יח): וְלֹא יִהְיֶה שָׂרִיד לְבֵית עֵשָׂו. דָּבָר אַחֵר, אָיֹם וְנוֹרָא הוּא, זֶה סַנְחֵרִיב, דִּכְתִיב (ישעיה לו, כ): מִי בְּכָל אֱלֹהֵי הָאֲרָצוֹת הָאֵלֶּה אֲשֶׁר הִצִילוּ אֶת אַרְצָם מִיָּדִי. מִמֶּנוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, אֵלּוּ בָּנָיו (מלכים ב יט, לז): וַיְהִי הוּא מִשְׁתַּחֲוֶה בֵּית נִסְרֹךְ אֱלֹהָיו וְאַדְרַמֶּלֶךְ וְשַׁרְאֶצֶר בָּנָיו הִכֻּהוּ בַחֶרֶב. דָּבָר אַחֵר, אָיֹם וְנוֹרָא הוּא, זֶה חִירָם מֶלֶךְ צוֹר, דִּכְתִיב (יחזקאל כח, ב): בֶּן אָדָם אֱמֹר לִנְגִיד צֹר כֹּה אָמַר ה' אֱלֹהִים יַעַן גָּבַהּ לִבְּךָ. מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, זֶה נְבוּכַדְנֶצַּר, אָמַר רַבִּי סִימוֹן מָסֹרֶת אַגָּדָה הִיא חִירָם בַּעַל אִמּוֹ שֶׁל נְבוּכַדְנֶצַּר הָיָה, עָמַד עָלָיו וַהֲרָגוֹ, הֲדָא הוּא דִכְתִיב (יחזקאל כח, יח): וָאוֹצִיא אֵשׁ מִתּוֹכְךָ הִיא אֲכָלַתְךָ. דָּבָר אַחֵר, אָיֹם וְנוֹרָא הוּא, זֶה נְבוּכַדְנֶצַּר (ישעיה יד, יג): וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה וגו'. מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, זֶה אֱוִיל מְרֹדַךְ, אָמְרוּ כָּל אוֹתָן שֶׁבַע שָׁנִים שֶׁעָבְרוּ עַל נְבוּכַדְנֶצַּר, נָטְלוּ אֶת אֱוִיל מְרֹדַךְ וְהִמְלִיכוּהוּ תַּחְתָּיו, וְכֵיוָן שֶׁחָזַר נְטָלוֹ וַחֲבָשׁוֹ בְּבֵית הָאֲסוּרִים, וְכָל מִי שֶׁהָיָה נִכְנַס בְּבֵית הָאֲסוּרִים בְּיָמָיו לֹא הָיָה יוֹצֵא מִשָּׁם לְעוֹלָם, שֶׁנֶּאֱמַר (ישעיה יד, יז): אֲסִירָיו לֹא פָתַח בָּיְתָה. וְכֵיוָן שֶׁמֵּת חָזְרוּ עַל אֱוִיל מְרֹדַךְ לְהַמְלִיכוֹ, אָמַר לָהֶם אֵינִי שׁוֹמֵעַ לָכֶם, בָּרִאשׁוֹנָה שָׁמַעְתִּי לָכֶם נְטָלַנִּי וַחֲבָשַׁנִי בְּבֵית הָאֲסוּרִים, וְעַכְשָׁיו הֲרֵי הוּא הוֹרְגֵנִי, וְלֹא הֶאֱמִין לָהֶם עַד שֶׁגְּרָרוּהוּ וְהִשְׁלִיכוּהוּ לְפָנָיו, הֲדָא הוּא דִכְתִיב (ישעיה יד, יט): וְאַתָּה הָשְׁלַכְתָּ מִקִּבְרְךָ וגו'. אָמַר רַבִּי אָבִינָא וְלֹא עוֹד אֶלָּא כָּל שׂוֹנֵא וְשׂוֹנֵא שֶׁהָיָה לוֹ הָיָה בָּא וְדוֹקְרוֹ בַּחֶרֶב, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (ישעיה יד, יט): לְבֻשׁ הֲרֻגִים מְטֹעֲנֵי חָרֶב. דָּבָר אַחֵר, אָיֹם וְנוֹרָא הוּא, אֵלּוּ יִשְׂרָאֵל, דִּכְתִיב (תהלים פב, ו): אֲנִי אָמַרְתִּי אֱלֹהִים אַתֶּם. מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, שֶׁלָּקוּ בְּזִיבוּת וּבְצָרַעַת, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶן: אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ.
43. Irenaeus, Refutation of All Heresies, 1.30.8-1.30.9 (2nd cent. CE - 3rd cent. CE)

44. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

9b. אותו צדיק (בראשית טו, יג) ועבדום וענו אותם קיים בהם ואחרי כן יצאו ברכוש גדול לא קיים בהם,אמרו לו ולואי שנצא בעצמנו משל לאדם שהיה חבוש בבית האסורים והיו אומרים לו בני אדם מוציאין אותך למחר מבית האסורין ונותנין לך ממון הרבה ואומר להם בבקשה מכם הוציאוני היום ואיני מבקש כלום:,(שמות יב, לו) וישאלום א"ר אמי מלמד שהשאילום בעל כרחם איכא דאמרי בעל כרחם דמצרים וא"ד בעל כרחם דישראל,מ"ד בעל כרחם דמצרים דכתיב (תהלים סח, יג) ונות בית תחלק שלל מ"ד בעל כרחם דישראל משום משוי:,(שמות יב, לו) וינצלו את מצרים א"ר אמי מלמד שעשאוה כמצודה שאין בה דגן ור"ל אמר עשאוה כמצולה שאין בה דגים:,(שמות ג, יד) אהיה אשר אהיה א"ל הקב"ה למשה לך אמור להם לישראל אני הייתי עמכם בשעבוד זה ואני אהיה עמכם בשעבוד מלכיות,אמר לפניו רבש"ע דיה לצרה בשעתה א"ל הקב"ה לך אמור להם (שמות ג, יד) אהיה שלחני אליכם:,(מלכים א יח, לז) ענני ה' ענני א"ר אבהו למה אמר אליהו ענני ב' פעמים מלמד שאמר אליהו לפני הקב"ה רבש"ע ענני שתרד אש מן השמים ותאכל כל אשר על המזבח וענני שתסיח דעתם כדי שלא יאמרו מעשה כשפים הם שנאמר (מלכים א יח, לז) ואתה הסבות את לבם אחורנית:, big strongמתני׳ /strong /big מאימתי קורין את שמע בשחרית משיכיר בין תכלת ללבן ר' אליעזר אומר בין תכלת לכרתי (וגומרה) עד הנץ החמה ר' יהושע אומר עד שלש שעות שכן דרך מלכים לעמוד בשלש שעות,הקורא מכאן ואילך לא הפסיד כאדם הקורא בתורה:, big strongגמ׳ /strong /big מאי בין תכלת ללבן אילימא בין גבבא דעמרא חיורא לגבבא דעמרא דתכלתא הא בליליא נמי מידע ידעי אלא בין תכלת שבה ללבן שבה.,תניא רבי מאיר אומר משיכיר בין זאב לכלב ר"ע אומר בין חמור לערוד ואחרים אומרים משיראה את חברו רחוק ד' אמות ויכירנו,אמר רב הונא הלכה כאחרים אמר אביי לתפילין כאחרים לק"ש כותיקין דאמר ר' יוחנן ותיקין היו גומרין אותה עם הנץ החמה,תניא נמי הכי ותיקין היו גומרין אותה עם הנץ החמה כדי שיסמוך גאולה לתפלה ונמצא מתפלל ביום,א"ר זירא מאי קראה (תהלים עב, ה) ייראוך עם שמש ולפני ירח דור דורים,העיד ר"י בן אליקים משום קהלא קדישא דבירושלים כל הסומך גאולה לתפלה אינו נזוק כל היום כולו,א"ר זירא איני והא אנא סמכי ואיתזקי א"ל במאי איתזקת דאמטיית אסא לבי מלכא התם נמי מבעי לך למיהב אגרא למחזי אפי מלכא דא"ר יוחנן לעולם ישתדל אדם לרוץ לקראת מלכי ישראל ולא לקראת מלכי ישראל בלבד אלא אפילו לקראת מלכי עכו"ם שאם יזכה יבחין בין מלכי ישראל למלכי עכו"ם.,אמר ליה רבי אלעא לעולא כי עיילת להתם שאיל בשלמא דרב ברונא אחי במעמד כל החבורה דאדם גדול הוא ושמח במצות זימנא חדא סמך גאולה לתפלה ולא פסיק חוכא מפומיה כוליה יומא.,היכי מצי סמיך והא א"ר יוחנן בתחלה הוא אומר ה' שפתי תפתח ולבסוף הוא אומר יהיו לרצון אמרי פי וגו',אמר ר' אלעזר תהא בתפלה של ערבית.,והא אמר ר' יוחנן איזהו בן העוה"ב זהו הסומך גאולה של ערבית לתפלה של ערבית,אלא א"ר אלעזר תהא בתפלת המנחה,רב אשי אמר אפי' תימא אכולהו וכיון דקבעוה רבנן בתפלה כתפלה אריכתא דמיא,דאי לא תימא הכי ערבית היכי מצי סמיך והא בעי למימר השכיבנו אלא כיון דתקינו רבנן השכיבנו כגאולה אריכתא דמיא ה"נ כיון דקבעוה רבנן בתפלה כתפלה אריכתא דמיא.,מכדי האי יהיו לרצון אמרי פי משמע לבסוף ומשמע מעיקרא דבעינא למימר מ"ט תקנוהו רבנן לאחר י"ח ברכות לימרו מעיקרא,א"ר יהודה בריה דר' שמעון בן פזי הואיל ולא אמרו דוד אלא לאחר י"ח פרשיות לפיכך תקינו רבנן לאחר י"ח ברכות.,הני י"ח י"ט הויין,אשרי האיש ולמה רגשו גוים חדא פרשה היא,דאמר ר' יהודה בריה דרבי שמעון בן פזי ק"ג פרשיות אמר דוד ולא אמר הללויה עד שראה במפלתן של רשעים שנאמר (תהלים קד, לה) יתמו חטאים מן הארץ ורשעים עוד אינם ברכי נפשי את ה' הללויה.,הני ק"ג ק"ד הויין אלא שמע מינה אשרי האיש ולמה רגשו גוים חדא פרשה היא,דאמר ר' שמואל בר נחמני אמר רבי יוחנן 9b. bthat righteous person,Abraham, bwill not say:God bfulfilledHis pronouncement: b“And they will be enslaved and afflicted,”but God bdid not fulfillHis pronouncement: b“And afterward, they will leave with great possessions.”As God said to Abraham: “Surely you shall know that your descendants will be foreigners in a land that is not theirs, and they will be enslaved and afflicted for four hundred years. And also that nation who enslaves them will I judge. And afterward, they will leave with great possessions” (Genesis 15:13–14).,The school of Rabbi Yannai continues: Israel bsaid toMoses: bIf only we could get out ourselves.The Gemara offers ba parable to one who was incarcerated in prison, and people would say to him:We promise, bwe will release you tomorrow and give you much money. He says to them: I beseech you, release me today and I ask for nothing.So too, Israel preferred leaving immediately empty handed rather than leaving later with great riches.,With regard to the spoils taken from Egypt described in the verse: “And the Lord gave the nation grace in the eyes of Egypt, band they gave them what they requestedand they emptied Egypt” (Exodus 12:36), bRabbi Ami said: This teaches thatthe Egyptians bgave them what they requested against their will.There is a dispute with regard to the question: Against whose will? bSome sayit was given bagainst the will of the Egyptians, and some sayit was given bagainst the will of Israel.The proponent of each position cites support for his opinion., bThe one who saidthat it was given bagainst the will of the Egyptianscites the verse describing Israel’s exit from Egypt, bas it is written: “And she who tarries at home divides the spoils”(Psalms 68:13). That which the woman in the verse requested from her counterpart was actually spoils taken against the will of an enemy. bThe one who saidthat it was given bagainst the will of Israel,claims that they did not want the vessels bbecause of theburden of carrying a heavy bloadon a long journey.,With regard to the continuation of the verse: bAnd they emptied Egypt, Rabbi Ami said:This indicates that bthey madeEgypt blike a trap in which there is no grainthat serves as bait to attract birds. bReish Lakish said: They madeEgypt blike an abyssin the sea bwithout fish. /b,The Gemara proceeds to discuss the promise of redemption from Egypt that God made to Moses at the burning bush. When Moses asked God what to say when Israel asks him God’s name, “and God said to Moses: b‘I will be that I will be,’and He said: ‘Thus you will say unto the children of Israel: I will be has sent me to you’” (Exodus 3:14). bThe Holy One, Blessed be He, toldMoses bto go and tell Israel: I was with you in this enslavement,and in this redemption, band I will be with you in the enslavement of the kingdomsin the future.,Moses bsaid before Him: Master of the Universe, it is enoughfor them to endure. Let bthefuture bsufferingbe endured bat itsappointed btime.There is no need to mention their future enslavement. bThe Holy One, Blessed be He,agreed with Moses and bsaid to him: Go and tellthe children of Israel only that, b“I will be has sent me to you.” /b,Having explained the use of the double language of “I will be that I will be,” the Gemara proceeds to explain the double language employed by Elijah on Mount Carmel: b“Answer me, Lord, answer me,that this people will know that You are the Lord, God, and You have turned their hearts backward” (I Kings 18:37). bRabbi Abbahu said: Why did Elijah say answer me twice?This repetition bteaches that Elijah said before the Holy One, Blessed be He: Master of the Universe, answer me that fire will descend from heaven and consume everything that is on the altar, and answer me that You will divert their mindfrom devising alternative explanations for what they witnessed so bthat they will not say that they were acts of sorcery. As it is statedthat Elijah said: b“And You have turned their hearts backward,”God can restore them to the proper path as well., strongMISHNA: /strong bFrom when does one recite iShemain the morning /b? bFromwhen a person bcan distinguish between sky-blue [ itekhelet /i] and white. br bRabbi Eliezer says:From when one can distinguish bbetween sky-blue and leek-green. br bAndone must bfinishreciting iShema buntilthe end of the period when you rise, i.e., bsunrise,when the sun begins to shine. br bRabbi Yehoshua says:One may recite the morning iShema buntil three hoursof the day, which this is still considered when you rise, bas that is the habit of kings to risefrom their sleep bat three hoursof the day.,While there is a set time frame for the recitation of iShema /i, bone who recites iShema bfrom that time onward loses nothing.Although he does not fulfill the mitzva of reciting of iShemaat its appointed time, bhe isnevertheless considered blike one who reads the Torah,and is rewarded accordingly., strongGEMARA: /strong The mishna stated that the time for the recitation of the morning iShemabegins when one can distinguish between sky-blue and white. The Gemara asks: To bwhatis bbetween sky-blue and whitereferring? bIf you saythat it means distinguishing between ba pile of white wool and a pile of sky-blue wool, wouldn’t one knowthe difference bat night, as well? Rather,it must be a reference to ritual fringes made with sky-blue strings (see Numbers 15:38) along with white strings, and one must be able to distinguish bbetween the sky-bluestrings in the ritual fringes band the whitestrings binthe ritual fringes. brWith regard to the beginning of the time for the recitation of the morning iShema /i, a ibaraitacites additional opinions not cited in the mishna., bIt was taughtin a ibaraita /i: br bRabbi Meir saysthat the day begins when bone can distinguish betweentwo similar animals, e.g., ba wolf and a dog. br bRabbi Akivaprovides a different sign, and bsays that theday begins when there is sufficient light to distinguish bbetween a donkey and a wild donkey. br bAnd iAḥerimsay: When one can see anotherperson, who is merely an acquaintance (Jerusalem Talmud) from ba distance of four cubits and recognize him. /b, bRav Huna said: The ihalakhais in accordance with iAḥerim /i. Abaye said:Regarding the time from which one may don bphylacteries,a mitzva incumbent only by day, the ihalakha bis in accordance with iAḥerim /i.But with regard to bthe recitation of iShema /i, one should conduct himself bin accordance withthe custom of bthe ivatikin /i,pious individuals who were scrupulous in their performance of mitzvot. As bRabbi Yoḥa said: The ivatikinwould concludethe recitation of iShema bwith sunrise,and one should act accordingly., bIt was also taughtin a ibaraita /i: bThe ivatikinwould concludethe recitation of iShema bwith sunrise in order to juxtaposethe blessing of bredemption,which immediately follows the recitation of iShema, bwith prayer, and pray during the day. /b,Regarding this custom of the ivatikin /i, bRabbi Zeira said: What verseis the source for this tradition? b“They shall fear You with the sun, and before the moon for all generations”(Psalms 72:5). This verse indicates that one should express one’s awe of Heaven, they shall fear You, immediately before sunrise, with the sun., bRabbi Yosei ben Elyakim testified in the name of the holy community in Jerusalem,a title accorded a particular group of Sages who lived there, that bone who juxtaposes redemption and prayerat sunrise bwill incur no harm for the entire day. /b, bRabbi Zeira said: Is that so? Didn’t I juxtaposeredemption and prayer bandnevertheless bI was harmed?Rabbi Yosei ben Elyakim baskedRabbi Zeira: bHow were you harmed? That you brought a myrtle branch to the king’s palace?The Gemara refers to Rabbi Zeira’s responsibility as one of the respected members of the community to participate in a delegation that brought a crown of myrtle as a gift to the king, a dubious honor in which Rabbi Zeira had no interest. However, bthere, too, you had to pay a price in order to see the face of the king, as Rabbi Yoḥa said: One should always strive to run to greet the kings of Israelto witness them in their glory. bAnd not onlymust one run bto greet the kings of Israel, but even to greet the kings of the nations of the world, so that if he will be privilegedto witness the redemption of Israel, bhe will distinguish between the kings of Israel and the kings of the nations of the world,to see how much greater the Jewish king will be and how his rule will be manifest. Therefore, it was a privilege for Rabbi Zeira that he was allowed to see the face of the king., bRabbi El’a said to Ullabefore Ulla left for Babylonia: bWhen you go toBabylonia, bask after my brother, Rav Beruna, in the presence of the entire group, as he is a great man who rejoices in mitzvot,and it is only fitting that he should be accorded respect. The Gemara provides proof that he was indeed a great man who rejoiced in mitzvot: bOnce,Rav Beruna bjuxtaposed redemption and prayerat sunrise, as per the custom of the ivatikin( iTosafot /i), band laughterand joy bdid not cease from his mouth for the entire day. /b,In practice, the Gemara asks: bHow is one able to juxtapose redemption and prayer? Didn’t Rabbi Yoḥa say: At the beginningof prayer, bone says: “Lord, open my lips,that my mouth may declare Your glory” (Psalms 51:17), band at the endof prayer one says: b“May the words of my mouthand the meditation of my heart bbe acceptablebefore You, Lord, my Rock, and my Redeemer” (Psalms 19:15). If so, the first verse is an interruption between redemption and prayer., bRabbi Elazar said: Let thisverse, “Lord, open my lips,” be recited only bin the evening prayerbut not in the morning prayer.,The Gemara asks: bDidn’t Rabbi Yoḥa say: Who is worthy ofa place in bthe World-to-Come? He who juxtaposes redemption of the evening prayer to the evening prayer.Therefore, this verse from Psalms should not be recited before the evening prayer either., bRather, Rabbi Elazar said: Let thisverse: “Lord, open my lips,” be recited only before bthe afternoon prayer. /b, bRav Ashi saidanother explanation: bEven if you saythat Rabbi Yoḥa holds that “Lord, open my lips” is recited before ballprayers, including the morning and the evening prayers. bSince the Sages institutedthis verse, bit is considered as an extended prayer;it is an inseparable part of the prayers, and if redemption is juxtaposed to this verse, it is no different than if redemption was juxtaposed to prayer directly.,Rabbi Ashi supports his claim: bAs if you do not say so, how does one juxtaposeredemption of the evening prayer to bthe evening prayer? Mustn’t one recite: Help us lie down [ ihashkivenu /i]after redemption? bRather, since the Sages institutedthe recitation of: bHelp us lie down, it is considered as an extended blessing of redemption. So, too, since the Sages institutedthis verse in prayer, bit is considered as an extended prayer. /b,With regard to the verse with which the prayer concludes, the Gemara deliberates: bNow, since thisverse: b“May the words of my mouthand the meditation of my heart bbe acceptablebefore You,” can bconnote the endof prayer, petitioning God that He accept the prayer that was just recited, bandit can bconnote the beginningof the prayer bthat he wants to recite:May the words of my mouth which I am about to recite be acceptable before You. If so, the question arises: bWhy did the Sages institutethat it is to be recited bafter the eighteen blessingsthat constitute the iAmida /i? bLet it be recited at the beginningof the prayer., bRabbi Yehuda, son of Rabbi Shimon ben Pazi, said:This verse is recited after the eighteen blessings comprising the iAmida bbecause David only saidthis verse bafter eighteen chaptersof Psalms (end of ch. 19). bTherefore, the Sages institutedto recite it bafter the eighteen blessingsof the iAmida /i.,The Gemara asks: Are bthese eighteenpsalms? bThey are nineteenchapters that precede that verse.,The Gemara answers: b“Happy is the man,”the first chapter of Psalms, band “Why are the nations in an uproar,”the second chapter, bconstitute a single chapter,so the nineteen chapters are actually eighteen.,The Gemara cites proof that the first two chapters are in fact a single chapter. bAs Rabbi Yehuda, son of Rabbi Shimon ben Pazi, said: David said one hundred and three chapters, and he did not say iHalleluya /iin any of them buntil he saw the downfall of the wicked.Only then could David say iHalleluyawholeheartedly. bAs it is stated: “Let sinners cease from the earth, and let the wicked be no more. Bless the Lord, my soul, iHalleluya /i”(Psalms 104:35).,Here too, the Gemara notes that the calculation appears inaccurate: Are bthese one hundred and threepsalms? bThey are one hundred and four. Rather, conclude from thisthat b“Happy is the man” and “Why are the nations in uproar” constitute a single portion. /b,Additional proof that these two chapters comprise a single portion is cited from what bRabbi Shmuel bar Naḥmani saidthat bRabbi Yoḥa said: /b
45. Nag Hammadi, On The Origin of The World, 106.19-106.24, 106.26-106.27 (3rd cent. CE - 3rd cent. CE)

46. Nag Hammadi, The Hypostasis of The Archons, 96.3-96.11 (3rd cent. CE - 3rd cent. CE)

47. Anon., Exodus Rabbah, 8.2 (4th cent. CE - 9th cent. CE)

8.2. פַּרְעֹה הָיָה אֶחָד מֵאַרְבָּעָה בְּנֵי אָדָם שֶׁעָשׂוּ עַצְמָן אֱלָהוּת וְהֵרֵעוּ לְנַפְשָׁם, וְאֵלּוּ הֵן: חִירָם, וּנְבוּכַדְנֶצַּר, וּפַרְעֹה, וְיוֹאָשׁ מֶלֶךְ יְהוּדָה. חִירָם מִנַיִן, שֶׁנֶּאֱמַר (יחזקאל כח, ב): אֱמֹר לִנְגִיד צֹר וגו' וַתֹּאמֶר אֵל אָנִי. וּמִנַּיִן שֶׁשִּׁחֵת לְנַפְשׁוֹ, שֶׁנֶּאֱמַר (יחזקאל כח, יז): גָּבַהּ לִבְּךָ בְּיָפְיֶךָ שִׁחַתָּ חָכְמָתְךָ עַל יִפְעָתֶךָ עַל אֶרֶץ הִשְׁלַכְתִּיךָ לִפְנֵי מְלָכִים נְתַתִּיךָ לְרַאֲוָה בָּךְ. נְבוּכַדְנֶצַּר מִנַּיִן, שֶׁעָשָׂה עַצְמוֹ אֱלוֹהַּ, דִּכְתִיב (ישעיה יד, יד): אֶעֱלֶה עַל בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה יד, טו): אַךְ אֶל שְׁאוֹל תּוּרָד אֶל יַרְכְּתֵי בוֹר. מֶה עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הִגְלָהוּ לַמִּדְבָּר עַד שֶׁהוּא בְּמַלְכוּתוֹ וְהֶאֱכִילוֹ עֵשֶׂב כַּבְּהֵמוֹת, שֶׁנֶּאֱמַר (דניאל ד, ל): וְעִשְׂבָּא כְתוֹרִין יֵאכֻל. וְהָיוּ הַבְּהֵמוֹת וְהַחַיּוֹת רוֹאִין אוֹתוֹ בִּדְמוּת נְקֵבָה, שֶׁנֶּאֱמַר (חבקוק כ, יז): וְשֹׁד בְּהֵמוֹת יְחִיתַן מִדְּמֵי אָדָם וַחֲמַס אֶרֶץ קִרְיָה וגו', כָּעִנְיָן שֶׁנֶּאֱמַר (דברים ז, ג): וְלֹא תִתְחַתֵּן בָּם, וְעַל כָּל זֹאת (דניאל ז, ד): וּלְבַב אֱנָשׁ יְהִיב לַהּ, דִּכְתִיב (דניאל ד, לא): וְלִקְצָת יוֹמַיָּא אֲנָה נְבוּכַדְנֶצַּר עַיְנַי לִשְׁמַיָּא נִטְלֵת וּמַנְדְּעִי עֲלַי יְתוּב, וּפַרְעֹה מִנַּיִן שֶׁעָשָׂה עַצְמוֹ אֱלוֹהַּ, שֶׁנֶּאֱמַר (יחזקאל כט, ג): לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי, מְסָרוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּיַד אוֹיְבָיו, שֶׁנֶּאֱמַר (ירמיה מד, ל): כֹּה אָמַר ה' הִנְנִי נֹתֵן אֶת פַּרְעֹה חָפְרַע מֶלֶךְ מִצְרַיִם, מַהוּ חָפְרַע, כָּעִנְיָן שֶׁנֶּאֱמַר (במדבר ה, יח): וּפָרַע אֶת רֹאשׁ הָאִשָּׁה וְנָתַן עַל כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן, וּכְתִיב (ישעיה יט, טז): בַּיּוֹם הַהוּא יִהְיֶה מִצְרַיִם כַּנָּשִׁים. יוֹאָשׁ מִנַּיִן שֶׁעָשָׂה עַצְמוֹ אֱלוֹהַּ, דִּכְתִיב (דברי הימים ב כד, יז): וְאַחֲרֵי מוֹת יְהוֹיָדָע בָּאוּ שָׂרֵי יְהוּדָה וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ אָז שָׁמַע הַמֶּלֶךְ אֲלֵיהֶם, מַהוּ וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ, שֶׁעֲשָׂאוּהוּ אֱלוֹהַּ, אָמְרוּ לוֹ אִלּוּלֵי שֶׁאַתָּה אֱלוֹהַּ לֹא הָיִיתָ יוֹצֵא לְאַחַר שֶׁבַע שָׁנִים מִבֵּית קָדְשֵׁי הַקֳּדָשִׁים, אָמַר לָהֶן כָּךְ הוּא, וְקִבֵּל עַל עַצְמוֹ לֵעָשׂוֹת אֱלוֹהַּ, וְהִשְׁחִית לְנַפְשׁוֹ, שֶׁנֶּאֱמַר (דברי הימים ב כד, כג): וַיְהִי לִתְקוּפַת הַשָּׁנָה עָלָה עָלָיו חֵיל אֲרָם, וּכְתִיב (דברי הימים ב כד, כד): וְאֶת יוֹאָשׁ עָשׂוּ שְׁפָטִים, אַל תִּקְרֵי שְׁפָטִים אֶלָּא שְׁפוּטִים, וּכְתִיב (דברי הימים ב כד, כה): וּבְלֶכְתָּם מִמֶּנּוּ כִּי עָזְבוּ אֹתוֹ בְּמַחֲלֻיִים רַבִּים וגו' וַיָּמֹת [וגו'] וְלֹא קְבָרוּהוּ בְּקִבְרוֹת הַמְלָכִים. וּמִי גָרַם לְפַרְעֹה שֶׁיִּלְקֶה, עַל שֶׁאָמַר: לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי, לְפִיכָךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה: רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה. (קהלת ה, ז): כִּי גָּבֹהַּ מֵעַל גָּבֹהַּ שֹׁמֵר וּגְבֹהִים עֲלֵיהֶם, לֵךְ וַעֲשֵׂה מִי שֶׁעָשָׂה עַצְמוֹ אֱלוֹהַּ שַׁחַץ בָּעוֹלָם עַל שֶׁהִגְבִּיהַּ עַצְמוֹ, שֶׁנֶּאֱמַר (איוב מא, כו): אֵת כָּל גָּבֹהַּ יִרְאֶה הוּא מֶלֶךְ עַל כָּל בְּנֵי שָׁחַץ, וְכִי גָבוֹהַּ יִרְאֶה וְשָׁפָל אֵינוֹ רוֹאֶה, וְהָכְתִיב (זכריה ד, י): עֵינֵי ה' הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ, אֶלָּא אָמַר רַבִּי בֶּרֶכְיָה אֵלּוּ הַגֵּיוְתָנִין שֶׁעוֹשִׂין עַצְמָן אֱלוֹהוּת וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה מֵהֶן שְׁחָצִים בָּעוֹלָם. וְכֵן סַנְחֵרִיב נִתְגָּאֶה וְנַעֲשָׂה שַׁחַץ בָּעוֹלָם, שֶׁנֶּאֱמַר (מלכים ב יט, לה): וַיְהִי בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ ה' וַיַּךְ בְּמַחֲנֵה אַשּׁוּר מֵאָה וּשְׁמוֹנִים וַחֲמִשָּׁה אֶלֶף אִישׁ, לְכָךְ כְּתִיב: אֵת כָּל גָּבֹהַּ יִרְאֶה, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַרְאֶה שַׁחַץ שֶׁל גֵּיוְתָנִים לְכָל הַבְּרִיּוֹת. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (ירמיה כג, כד): אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא אֶרְאֶנּוּ נְאֻם ה', אָמַר רַבִּי בִּנְיָמִין בַּר לֵוִי אִם יֵשֵׁב אָדָם בְּזָוִית וְעוֹסֵק בַּתּוֹרָה אֲנִי מַרְאֵהוּ לַבְּרִיּוֹת, אִם יַטְמִין אָדָם עַצְמוֹ לַעֲבוֹדַת כּוֹכָבִים, אֲנִי מַרְאֵהוּ לַבְּרִיוֹת, שֶׁנֶּאֱמַר: אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא אֶרְאֶנּוּ, אָמַר רַבִּי חָמָא בַּר חֲנִינָא אֲנִי מְמַלֵּא מִמֶּנּוּ הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים וּמַרְאֶה שַׁחֲצוֹ לַבְּרִיּוֹת, לְפִיכָךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה: רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה.
48. Anon., 2 Enoch, 29.4, 31.4

49. Anon., Pirqe Rabbi Eliezer, 14, 13



Subjects of this text:

subject book bibliographic info
abraham Levison, The Greek Life of Adam and Eve (2023) 502
abraham\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 151
adam, condition of Levison, The Greek Life of Adam and Eve (2023) 945
adam Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 205
adunare, to unite Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
analogy Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
angels Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 97
anger, wild Levison, The Greek Life of Adam and Eve (2023) 945
anthropomorphism, sitting Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 71
antiochus iv epiphanes Gera, Judith (2014) 163; Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 264
antithesis Corley, Ben Sira's Teaching on Friendship (2002) 145
apocalyptic, early christian Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 151
archon Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 205
attributes, divine Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 71
authority\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 151
azriel (r.), ba͑al Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 75
babylon Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
babylon and babylonians Gera, Judith (2014) 163
baptism, jesus, of Levison, The Greek Life of Adam and Eve (2023) 502
beast, attacking seth Levison, The Greek Life of Adam and Eve (2023) 945
beth-el, mythmaking within Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 87
book of judith, translations and versions Gera, Judith (2014) 163
booty and plundering Gera, Judith (2014) 163
cain Levison, The Greek Life of Adam and Eve (2023) 502
careless, heart, of Levison, The Greek Life of Adam and Eve (2023) 945
character Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
charles r.h. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 43
cherub Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 87
cherubim Levison, The Greek Life of Adam and Eve (2023) 497
children Levison, The Greek Life of Adam and Eve (2023) 945; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 129
cloud Levison, The Greek Life of Adam and Eve (2023) 502
coastal cities and people Gera, Judith (2014) 163
corpus christi, body of christ Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
creation, devil, of Levison, The Greek Life of Adam and Eve (2023) 504
creator archons, archons Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 205
creator archons, devil Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 205
curse, adam, of Levison, The Greek Life of Adam and Eve (2023) 945
curses Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 25
daniel Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 264
day, cosmic ordering, of Levison, The Greek Life of Adam and Eve (2023) 945
death, of ialdabaoth/samael Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 205
death Corley, Ben Sira's Teaching on Friendship (2002) 145; Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 71
deceit Levison, The Greek Life of Adam and Eve (2023) 945
deception Levison, The Greek Life of Adam and Eve (2023) 497, 504
delight, orchard of Levison, The Greek Life of Adam and Eve (2023) 497
descent, heaven to earth, from Levison, The Greek Life of Adam and Eve (2023) 504
destiny Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
devil Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
devils body Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
difference Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
divine/god, assembly Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 71, 87
divine/god, cloud Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 71
divine/god, connection to human realm Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 74, 75
divine/god, demotion Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 61, 74, 75, 87
divine/god, hypostases Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 71
divine/god, justice Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 71
divine/god, messengers Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 74, 75
divine/god, retinue Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 71, 74, 75, 87
divine/god, throne Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 71
divine beings, enemies of god Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 97
divine beings, in dead sea scrolls Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 97
divine beings, in ps Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 94, 97
dualism Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 129
east, garden of eden, of the Levison, The Greek Life of Adam and Eve (2023) 497
ecclesiology Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
egypt Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 61
el Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 74, 87
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 205
enoch literature, its motivation Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 43
eschatological Levison, The Greek Life of Adam and Eve (2023) 502
eschatology Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 400
essenes, proto-essenes Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 43
eve Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 205
evil Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 75
exegesis, biblical developments Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 87
exile, concept of' Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 171
exorcisms/exorcise/exorcists/exorcistic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 25
experience Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
expulsion, adam, of Levison, The Greek Life of Adam and Eve (2023) 502
expulsion, eve, of Levison, The Greek Life of Adam and Eve (2023) 502
expulsion, satan from heaven, of Levison, The Greek Life of Adam and Eve (2023) 504
eye Levison, The Greek Life of Adam and Eve (2023) 502
ezekiel Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 71
faithfulness Corley, Ben Sira's Teaching on Friendship (2002) 145
fall Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 205
false claim Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 205
fear of god Corley, Ben Sira's Teaching on Friendship (2002) 145; Levison, The Greek Life of Adam and Eve (2023) 504
fire Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 71
garden of eden Levison, The Greek Life of Adam and Eve (2023) 497
god, anger of Levison, The Greek Life of Adam and Eve (2023) 504
god, fear of Levison, The Greek Life of Adam and Eve (2023) 504
god, promise of Levison, The Greek Life of Adam and Eve (2023) 945
god Corley, Ben Sira's Teaching on Friendship (2002) 145
godhead; see also attributes, hierarchy Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 71, 74, 75
gods, foreign Gera, Judith (2014) 163
gospel of john, johannine epistemology Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 151
gospel of john, johannine travel Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 151
gospels, new testament Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 129
greetings Corley, Ben Sira's Teaching on Friendship (2002) 145
habitation Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
heart, careless of Levison, The Greek Life of Adam and Eve (2023) 945
heart Levison, The Greek Life of Adam and Eve (2023) 502
heaven\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 151
herod Schwartz, 2 Maccabees (2008) 358
holophernes, conquers and destroys Gera, Judith (2014) 163
holophernes Gera, Judith (2014) 163
hope Corley, Ben Sira's Teaching on Friendship (2002) 145
humility Corley, Ben Sira's Teaching on Friendship (2002) 145
ialdabaoth Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 205
illness Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 264
image of god Levison, The Greek Life of Adam and Eve (2023) 504, 945
irony Corley, Ben Sira's Teaching on Friendship (2002) 145; Schwartz, 2 Maccabees (2008) 358
isaac Levison, The Greek Life of Adam and Eve (2023) 502
isaiah Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 71
israel Levison, The Greek Life of Adam and Eve (2023) 502
jacob Levison, The Greek Life of Adam and Eve (2023) 502
japhet Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 400
jerome Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 400
jesus, baptism of Levison, The Greek Life of Adam and Eve (2023) 502
jesus Levison, The Greek Life of Adam and Eve (2023) 502
john, gospel of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 129
journey, otherworldly journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 151
journey, spiritual journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 151
justice Corley, Ben Sira's Teaching on Friendship (2002) 145
king, as mythical being Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 61, 74, 75, 87
king, rhetoric Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 61
king, simile Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 61
king Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 61, 74; Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
kingdom Levison, The Greek Life of Adam and Eve (2023) 502
kings, haughty Gera, Judith (2014) 163
kings Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 205
land Corley, Ben Sira's Teaching on Friendship (2002) 145
light Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 87
manoaḥ Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 74
membership Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
michael Levison, The Greek Life of Adam and Eve (2023) 504
milik j.t. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 43
mission(al), xiv Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
moses Corley, Ben Sira's Teaching on Friendship (2002) 145; Levison, The Greek Life of Adam and Eve (2023) 502
motifs (thematic), tit for tat Schwartz, 2 Maccabees (2008) 358
mountain Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 87; Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
multiplicity and multiformity within, ancient near east Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 71, 75
multiplicity and multiformity within, representation/imagination Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 61
mystery Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 129
myth, and literary considerations Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 87
myth, and metaphor Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 61
mythmaking, as divine evocation Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 61
mythmaking, historical actualization Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 61
mythmaking, transmission Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 87
mythology Levison, The Greek Life of Adam and Eve (2023) 504, 945
name, divine Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 11
narrator Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 400
natural and meteorological phenomena, cloud Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 71, 74
near eastern parallels, canaanite Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 75
nebuchadnezzar/king of the chaldeans Allison, 4 Baruch (2018) 435
nebuchadnezzar of judith, as rival of god Gera, Judith (2014) 163
nebuchadnezzar of judith, as sole god Gera, Judith (2014) 163
neighbors Corley, Ben Sira's Teaching on Friendship (2002) 145
netherworld Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 71
neusner, jacob Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 171
oikoumenē Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 400
palestine Corley, Ben Sira's Teaching on Friendship (2002) 145
paradise Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 205
peratic Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 11
pharaoh, identification with sea serpent Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 61
pharaoh Levison, The Greek Life of Adam and Eve (2023) 502
poor Corley, Ben Sira's Teaching on Friendship (2002) 145
pride Corley, Ben Sira's Teaching on Friendship (2002) 145
qumran Corley, Ben Sira's Teaching on Friendship (2002) 145
ratio, logic Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
reason Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
regions, paradise, of Levison, The Greek Life of Adam and Eve (2023) 502
relationship Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
reproof Corley, Ben Sira's Teaching on Friendship (2002) 145
restoration, dominion, of Levison, The Greek Life of Adam and Eve (2023) 945
resurrection Levison, The Greek Life of Adam and Eve (2023) 945
revelation, the apocalypse of jesus christ Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 129
revelation\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 151
rhyme Corley, Ben Sira's Teaching on Friendship (2002) 145
rich Corley, Ben Sira's Teaching on Friendship (2002) 145
righteousness Corley, Ben Sira's Teaching on Friendship (2002) 145
ritual/law, impurity Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 87
rituals Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 25
rule/ruler, adam, of Levison, The Greek Life of Adam and Eve (2023) 945
rule/ruler, beasts, of Levison, The Greek Life of Adam and Eve (2023) 945
rule/ruler, satan, of Levison, The Greek Life of Adam and Eve (2023) 945
sabaoth Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 205
salvation/soteriology Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 205
saphon Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 74, 75
sarah Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 74; Levison, The Greek Life of Adam and Eve (2023) 502
satan, fall of Levison, The Greek Life of Adam and Eve (2023) 504
satan, rule of Levison, The Greek Life of Adam and Eve (2023) 945
satan Levison, The Greek Life of Adam and Eve (2023) 504
scythians Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 400
sea Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 87
seraphim Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 71
serpent, tool of devil, as Levison, The Greek Life of Adam and Eve (2023) 497
sethians, sethianism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 205
shekinta ba-galuta Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 171
signs Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
sodom Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 74
sophia, see also prunicus, wisdom, zoe Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 205
spirit, cosmic/primordial/archontic Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 205
spirit, divine Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 205
submission Levison, The Greek Life of Adam and Eve (2023) 945
swallowing, divine strife with Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 61
sword Levison, The Greek Life of Adam and Eve (2023) 497, 504
syriac Gera, Judith (2014) 163
tanninim Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 61
teeth Levison, The Greek Life of Adam and Eve (2023) 502
temple, traditions Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 97
temple Levison, The Greek Life of Adam and Eve (2023) 502
temples, foreign Gera, Judith (2014) 163
temptation, eve, of Levison, The Greek Life of Adam and Eve (2023) 504
temptation Levison, The Greek Life of Adam and Eve (2023) 504
testament of eve Levison, The Greek Life of Adam and Eve (2023) 945
thematic continuity Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 87
thematic innovation Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 87
theophany Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 74
thorns/thorny plants Levison, The Greek Life of Adam and Eve (2023) 497
throne, devil, of the Levison, The Greek Life of Adam and Eve (2023) 502
throne Levison, The Greek Life of Adam and Eve (2023) 502, 504, 945
thule Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 400
tobiads Corley, Ben Sira's Teaching on Friendship (2002) 145
tool Levison, The Greek Life of Adam and Eve (2023) 945
tosefta, relationship to mishnah Neusner, The Perfect Torah (2003) 136
total space Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 400
traditions\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 151
transition Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
translation Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 400
travel Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 400
tree, life, of Levison, The Greek Life of Adam and Eve (2023) 497
tyre Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 87; Gera, Judith (2014) 163
union Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 96
walls of paradise (or garden) Levison, The Greek Life of Adam and Eve (2023) 502
weeds Levison, The Greek Life of Adam and Eve (2023) 497
wisdom/wise Corley, Ben Sira's Teaching on Friendship (2002) 145
withdrawal, eden, garden of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 87
worship Levison, The Greek Life of Adam and Eve (2023) 504
yhwh/yahweh Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 205
ḥayyot, powers within Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 71, 74, 75
ḥelbo (r.), helel ben shahar Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 74, 75
ḥelbo (r.), heresy Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 74
ḥiyya bar abba (r.), intercession of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 74