Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



6303
Hebrew Bible, Proverbs, 8.30


nanThen I was by Him, as a nursling; And I was daily all delight, Playing always before Him


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

67 results
1. Hebrew Bible, Song of Songs, 7.2 (9th cent. BCE - 3rd cent. BCE)

7.2. מַה־יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת־נָדִיב חַמּוּקֵי יְרֵכַיִךְ כְּמוֹ חֲלָאִים מַעֲשֵׂה יְדֵי אָמָּן׃ 7.2. How beautiful are thy steps in sandals, O prince’s daughter! The roundings of thy thighs are like the links of a chain, The work of the hands of a skilled workman.
2. Hebrew Bible, Deuteronomy, 8.15, 23.2, 28.47, 29.29, 30.11-30.14, 32.6, 34.9 (9th cent. BCE - 3rd cent. BCE)

8.15. הַמּוֹלִיכֲךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין־מָיִם הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ׃ 23.2. לֹא־תַשִּׁיךְ לְאָחִיךָ נֶשֶׁךְ כֶּסֶף נֶשֶׁךְ אֹכֶל נֶשֶׁךְ כָּל־דָּבָר אֲשֶׁר יִשָּׁךְ׃ 23.2. לֹא־יָבֹא פְצוּעַ־דַּכָּא וּכְרוּת שָׁפְכָה בִּקְהַל יְהוָה׃ 28.47. תַּחַת אֲשֶׁר לֹא־עָבַדְתָּ אֶת־יְהוָה אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל׃ 30.11. כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא׃ 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13. וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ 32.6. הֲ־לַיְהוָה תִּגְמְלוּ־זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא־הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ׃ 34.9. וִיהוֹשֻׁעַ בִּן־נוּן מָלֵא רוּחַ חָכְמָה כִּי־סָמַךְ מֹשֶׁה אֶת־יָדָיו עָלָיו וַיִּשְׁמְעוּ אֵלָיו בְּנֵי־יִשְׂרָאֵל וַיַּעֲשׂוּ כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 8.15. who led thee through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint;" 23.2. He that is crushed or maimed in his privy parts shall not enter into the assembly of the LORD." 28.47. because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things;" 30.11. For this commandment which I command thee this day, it is not too hard for thee, neither is it far off." 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’" 30.13. Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’" 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it." 32.6. Do ye thus requite the LORD, O foolish people and unwise? Is not He thy father that hath gotten thee? Hath He not made thee, and established thee?" 34.9. And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him; and the children of Israel hearkened unto him, and did as the LORD commanded Moses."
3. Hebrew Bible, Esther, 1.10, 2.7 (9th cent. BCE - 3rd cent. BCE)

2.7. וַיְהִי אֹמֵן אֶת־הֲדַסָּה הִיא אֶסְתֵּר בַּת־דֹּדוֹ כִּי אֵין לָהּ אָב וָאֵם וְהַנַּעֲרָה יְפַת־תֹּאַר וְטוֹבַת מַרְאֶה וּבְמוֹת אָבִיהָ וְאִמָּהּ לְקָחָהּ מָרְדֳּכַי לוֹ לְבַת׃ 1.10. On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Bizzetha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that ministered in the presence of Ahasuerus the king," 2.7. And he brought up Hadassah, that is, Esther, his uncle’s daughter; for she had neither father nor mother, and the maiden was of beautiful form and fair to look on; and when her father and mother were dead, Mordecai took her for his own daughter."
4. Hebrew Bible, Exodus, a b c d\n0 "20.21" "20.21" "20 21"\n1 12.1 12.1 12 1 \n2 12.10 12.10 12 10 \n3 12.11 12.11 12 11 \n4 12.2 12.2 12 2 \n5 12.3 12.3 12 3 \n6 12.4 12.4 12 4 \n7 12.5 12.5 12 5 \n8 12.6 12.6 12 6 \n9 12.7 12.7 12 7 \n10 12.8 12.8 12 8 \n11 12.9 12.9 12 9 \n12 15.1 15.1 15 1 \n13 15.2 15.2 15 2 \n14 15.3 15.3 15 3 \n15 15.4 15.4 15 4 \n16 15.5 15.5 15 5 \n17 15.6 15.6 15 6 \n18 15.7 15.7 15 7 \n19 15.8 15.8 15 8 \n20 15.9 15.9 15 9 \n21 20.2 20.2 20 2 \n22 24.7 24.7 24 7 \n23 3.1 3.1 3 1 \n24 3.14 3.14 3 14 \n25 3.2 3.2 3 2 \n26 3.3 3.3 3 3 \n27 3.4 3.4 3 4 \n28 3.5 3.5 3 5 \n29 3.6 3.6 3 6 \n30 3.7 3.7 3 7 \n31 3.8 3.8 3 8 \n32 32.6 32.6 32 6 (9th cent. BCE - 3rd cent. BCE)

5. Hebrew Bible, Genesis, 1.1, 1.3, 1.26-1.27, 2.4, 2.7, 2.20, 3.6, 3.10, 4.1, 6.1-6.4, 18.1-18.10, 22.1-22.18, 26.8, 28.10-28.17, 34.8, 41.33, 49.1-49.2, 49.8-49.12 (9th cent. BCE - 3rd cent. BCE)

1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.3. וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.3. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 2.4. אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת יְהוָה אֱלֹהִים אֶרֶץ וְשָׁמָיִם׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 3.6. וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל׃ 4.1. וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃ 4.1. וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃ 6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 18.1. וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃ 18.1. וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃ 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׃ 18.3. וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבֵּרָה אוּלַי יִמָּצְאוּן שָׁם שְׁלֹשִׁים וַיֹּאמֶר לֹא אֶעֱשֶׂה אִם־אֶמְצָא שָׁם שְׁלֹשִׁים׃ 18.3. וַיֹּאמַר אֲדֹנָי אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ׃ 18.4. יֻקַּח־נָא מְעַט־מַיִם וְרַחֲצוּ רַגְלֵיכֶם וְהִשָּׁעֲנוּ תַּחַת הָעֵץ׃ 18.5. וְאֶקְחָה פַת־לֶחֶם וְסַעֲדוּ לִבְּכֶם אַחַר תַּעֲבֹרוּ כִּי־עַל־כֵּן עֲבַרְתֶּם עַל־עַבְדְּכֶם וַיֹּאמְרוּ כֵּן תַּעֲשֶׂה כַּאֲשֶׁר דִּבַּרְתָּ׃ 18.6. וַיְמַהֵר אַבְרָהָם הָאֹהֱלָה אֶל־שָׂרָה וַיֹּאמֶר מַהֲרִי שְׁלֹשׁ סְאִים קֶמַח סֹלֶת לוּשִׁי וַעֲשִׂי עֻגוֹת׃ 18.7. וְאֶל־הַבָּקָר רָץ אַבְרָהָם וַיִּקַּח בֶּן־בָּקָר רַךְ וָטוֹב וַיִּתֵּן אֶל־הַנַּעַר וַיְמַהֵר לַעֲשׂוֹת אֹתוֹ׃ 18.8. וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃ 18.9. וַיֹּאמְרוּ אֵלָיו אַיֵּה שָׂרָה אִשְׁתֶּךָ וַיֹּאמֶר הִנֵּה בָאֹהֶל׃ 22.1. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃ 22.1. וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃ 22.2. וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃ 22.2. וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃ 22.3. וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקָם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר־לוֹ הָאֱלֹהִים׃ 22.4. בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא אֶת־הַמָּקוֹם מֵרָחֹק׃ 22.5. וַיֹּאמֶר אַבְרָהָם אֶל־נְעָרָיו שְׁבוּ־לָכֶם פֹּה עִם־הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד־כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם׃ 22.6. וַיִּקַּח אַבְרָהָם אֶת־עֲצֵי הָעֹלָה וַיָּשֶׂם עַל־יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת־הָאֵשׁ וְאֶת־הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 22.7. וַיֹּאמֶר יִצְחָק אֶל־אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי וַיֹּאמֶר הִנֶּנִּי בְנִי וַיֹּאמֶר הִנֵּה הָאֵשׁ וְהָעֵצִים וְאַיֵּה הַשֶּׂה לְעֹלָה׃ 22.8. וַיֹּאמֶר אַבְרָהָם אֱלֹהִים יִרְאֶה־לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 22.9. וַיָּבֹאוּ אֶל־הַמָּקוֹם אֲשֶׁר אָמַר־לוֹ הָאֱלֹהִים וַיִּבֶן שָׁם אַבְרָהָם אֶת־הַמִּזְבֵּחַ וַיַּעֲרֹךְ אֶת־הָעֵצִים וַיַּעֲקֹד אֶת־יִצְחָק בְּנוֹ וַיָּשֶׂם אֹתוֹ עַל־הַמִּזְבֵּחַ מִמַּעַל לָעֵצִים׃ 22.11. וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה מִן־הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃ 22.12. וַיֹּאמֶר אַל־תִּשְׁלַח יָדְךָ אֶל־הַנַּעַר וְאַל־תַּעַשׂ לוֹ מְאוּמָּה כִּי עַתָּה יָדַעְתִּי כִּי־יְרֵא אֱלֹהִים אַתָּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידְךָ מִמֶּנִּי׃ 22.13. וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא וְהִנֵּה־אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ׃ 22.14. וַיִּקְרָא אַבְרָהָם שֵׁם־הַמָּקוֹם הַהוּא יְהוָה יִרְאֶה אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר יְהוָה יֵרָאֶה׃ 22.15. וַיִּקְרָא מַלְאַךְ יְהוָה אֶל־אַבְרָהָם שֵׁנִית מִן־הַשָּׁמָיִם׃ 22.16. וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי נְאֻם־יְהוָה כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת־הַדָּבָר הַזֶּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידֶךָ׃ 22.17. כִּי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו׃ 22.18. וְהִתְבָּרֲכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ בְּקֹלִי׃ 26.8. וַיְהִי כִּי אָרְכוּ־לוֹ שָׁם הַיָּמִים וַיַּשְׁקֵף אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים בְּעַד הַחַלּוֹן וַיַּרְא וְהִנֵּה יִצְחָק מְצַחֵק אֵת רִבְקָה אִשְׁתּוֹ׃ 28.11. וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא׃ 28.12. וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃ 28.13. וְהִנֵּה יְהוָה נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ׃ 28.14. וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפֹנָה וָנֶגְבָּה וְנִבְרֲכוּ בְךָ כָּל־מִשְׁפְּחֹת הָאֲדָמָה וּבְזַרְעֶךָ׃ 28.15. וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר־תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל־הָאֲדָמָה הַזֹּאת כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם־עָשִׂיתִי אֵת אֲשֶׁר־דִּבַּרְתִּי לָךְ׃ 28.16. וַיִּיקַץ יַעֲקֹב מִשְּׁנָתוֹ וַיֹּאמֶר אָכֵן יֵשׁ יְהוָה בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָעְתִּי׃ 28.17. וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם׃ 34.8. וַיְדַבֵּר חֲמוֹר אִתָּם לֵאמֹר שְׁכֶם בְּנִי חָשְׁקָה נַפְשׁוֹ בְּבִתְּכֶם תְּנוּ נָא אֹתָהּ לוֹ לְאִשָּׁה׃ 41.33. וְעַתָּה יֵרֶא פַרְעֹה אִישׁ נָבוֹן וְחָכָם וִישִׁיתֵהוּ עַל־אֶרֶץ מִצְרָיִם׃ 49.1. לֹא־יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו עַד כִּי־יָבֹא שילה [שִׁילוֹ] וְלוֹ יִקְּהַת עַמִּים׃ 49.1. וַיִּקְרָא יַעֲקֹב אֶל־בָּנָיו וַיֹּאמֶר הֵאָסְפוּ וְאַגִּידָה לָכֶם אֵת אֲשֶׁר־יִקְרָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים׃ 49.2. מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ וְהוּא יִתֵּן מַעֲדַנֵּי־מֶלֶךְ׃ 49.2. הִקָּבְצוּ וְשִׁמְעוּ בְּנֵי יַעֲקֹב וְשִׁמְעוּ אֶל־יִשְׂרָאֵל אֲבִיכֶם׃ 49.8. יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ יָדְךָ בְּעֹרֶף אֹיְבֶיךָ יִשְׁתַּחֲוּוּ לְךָ בְּנֵי אָבִיךָ׃ 49.9. גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא מִי יְקִימֶנּוּ׃ 49.11. אֹסְרִי לַגֶּפֶן עירה [עִירוֹ] וְלַשֹּׂרֵקָה בְּנִי אֲתֹנוֹ כִּבֵּס בַּיַּיִן לְבֻשׁוֹ וּבְדַם־עֲנָבִים סותה [סוּתוֹ׃] 49.12. חַכְלִילִי עֵינַיִם מִיָּיִן וּלְבֶן־שִׁנַּיִם מֵחָלָב׃ 1.1. In the beginning God created the heaven and the earth." 1.3. And God said: ‘Let there be light.’ And there was light." 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 2.4. These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven." 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 2.20. And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him." 3.6. And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat." 3.10. And he said: ‘I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.’" 4.1. And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’" 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown." 18.1. And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;" 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," 18.3. and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant." 18.4. Let now a little water be fetched, and wash your feet, and recline yourselves under the tree." 18.5. And I will fetch a morsel of bread, and stay ye your heart; after that ye shall pass on; forasmuch as ye are come to your servant.’ And they said: ‘So do, as thou hast said.’" 18.6. And Abraham hastened into the tent unto Sarah, and said: ‘Make ready quickly three measures of fine meal, knead it, and make cakes.’" 18.7. And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto the servant; and he hastened to dress it." 18.8. And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat." 18.9. And they said unto him: ‘Where is Sarah thy wife?’ And he said: ‘Behold, in the tent.’" 18.10. And He said: ‘I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.’ And Sarah heard in the tent door, which was behind him.—" 22.1. And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’" 22.2. And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’" 22.3. And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him." 22.4. On the third day Abraham lifted up his eyes, and saw the place afar off." 22.5. And Abraham said unto his young men: ‘Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come back to you.’" 22.6. And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together." 22.7. And Isaac spoke unto Abraham his father, and said: ‘My father.’ And he said: ‘Here am I, my son.’ And he said: ‘Behold the fire and the wood; but where is the lamb for a burnt-offering?’" 22.8. And Abraham said: ‘God will aprovide Himself the lamb for a burnt-offering, my son.’ So they went both of them together." 22.9. And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood." 22.10. And Abraham stretched forth his hand, and took the knife to slay his son." 22.11. And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’" 22.12. And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’" 22.13. And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son." 22.14. And Abraham called the name of that place Adonai-jireh; as it is said to this day: ‘In the mount where the LORD is seen.’" 22.15. And the angel of the LORD called unto Abraham a second time out of heaven," 22.16. and said: ‘By Myself have I sworn, saith the LORD, because thou hast done this thing, and hast not withheld thy son, thine only son," 22.17. that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies;" 22.18. and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’" 26.8. And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife." 28.10. And Jacob went out from Beer-sheba, and went toward Haran." 28.11. And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep." 28.12. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it." 28.13. And, behold, the LORD stood beside him, and said: ‘I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed." 28.14. And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south. And in thee and in thy seed shall all the families of the earth be blessed." 28.15. And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee back into this land; for I will not leave thee, until I have done that which I have spoken to thee of.’" 28.16. And Jacob awaked out of his sleep, and he said: ‘Surely the LORD is in this place; and I knew it not.’" 28.17. And he was afraid, and said: ‘How full of awe is this place! this is none other than the house of God, and this is the gate of heaven.’" 34.8. And Hamor spoke with them, saying ‘The soul of my son Shechem longeth for your daughter. I pray you give her unto him to wife." 41.33. Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt." 49.1. And Jacob called unto his sons, and said: ‘Gather yourselves together, that I may tell you that which shall befall you in the end of days." 49.2. Assemble yourselves, and hear, ye sons of Jacob; And hearken unto Israel your father." 49.8. Judah, thee shall thy brethren praise; Thy hand shall be on the neck of thine enemies; Thy father’s sons shall bow down before thee." 49.9. Judah is a lion’s whelp; From the prey, my son, thou art gone up. He stooped down, he couched as a lion, And as a lioness; who shall rouse him up?" 49.10. The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be." 49.11. Binding his foal unto the vine, And his ass’s colt unto the choice vine; He washeth his garments in wine, And his vesture in the blood of grapes;" 49.12. His eyes shall be red with wine, And his teeth white with milk."
6. Hebrew Bible, Job, 1.6, 2.1, 3.25, 5.22-5.27, 8.13-8.14, 9.5-9.9, 26.11-26.14, 28.12-28.28, 38.1-38.3, 40.8-40.9, 42.5-42.6, 42.10 (9th cent. BCE - 3rd cent. BCE)

1.6. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתוֹכָם׃ 2.1. וַיֹּאמֶר אֵלֶיהָ כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי גַּם אֶת־הַטּוֹב נְקַבֵּל מֵאֵת הָאֱלֹהִים וְאֶת־הָרָע לֹא נְקַבֵּל בְּכָל־זֹאת לֹא־חָטָא אִיּוֹב בִּשְׂפָתָיו׃ 2.1. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתֹכָם לְהִתְיַצֵּב עַל־יְהוָה׃ 3.25. כִּי פַחַד פָּחַדְתִּי וַיֶּאֱתָיֵנִי וַאֲשֶׁר יָגֹרְתִּי יָבֹא לִי׃ 5.22. לְשֹׁד וּלְכָפָן תִּשְׂחָק וּמֵחַיַּת הָאָרֶץ אַל־תִּירָא׃ 5.23. כִּי עִם־אַבְנֵי הַשָּׂדֶה בְרִיתֶךָ וְחַיַּת הַשָּׂדֶה הָשְׁלְמָה־לָךְ׃ 5.24. וְיָדַעְתָּ כִּי־שָׁלוֹם אָהֳלֶךָ וּפָקַדְתָּ נָוְךָ וְלֹא תֶחֱטָא׃ 5.25. וְיָדַעְתָּ כִּי־רַב זַרְעֶךָ וְצֶאֱצָאֶיךָ כְּעֵשֶׂב הָאָרֶץ׃ 5.26. תָּבוֹא בְכֶלַח אֱלֵי־קָבֶר כַּעֲלוֹת גָּדִישׁ בְּעִתּוֹ׃ 5.27. הִנֵּה־זֹאת חֲקַרְנוּהָ כֶּן־הִיא שְׁמָעֶנָּה וְאַתָּה דַע־לָךְ׃ 8.13. כֵּן אָרְחוֹת כָּל־שֹׁכְחֵי אֵל וְתִקְוַת חָנֵף תֹּאבֵד׃ 8.14. אֲשֶׁר־יָקוֹט כִּסְלוֹ וּבֵית עַכָּבִישׁ מִבְטַחוֹ׃ 9.5. הַמַּעְתִּיק הָרִים וְלֹא יָדָעוּ אֲשֶׁר הֲפָכָם בְּאַפּוֹ׃ 9.6. הַמַּרְגִּיז אֶרֶץ מִמְּקוֹמָהּ וְעַמּוּדֶיהָ יִתְפַלָּצוּן׃ 9.7. הָאֹמֵר לַחֶרֶס וְלֹא יִזְרָח וּבְעַד כּוֹכָבִים יַחְתֹּם׃ 9.8. נֹטֶה שָׁמַיִם לְבַדּוֹ וְדוֹרֵךְ עַל־בָּמֳתֵי יָם׃ 9.9. עֹשֶׂה־עָשׁ כְּסִיל וְכִימָה וְחַדְרֵי תֵמָן׃ 26.11. עַמּוּדֵי שָׁמַיִם יְרוֹפָפוּ וְיִתְמְהוּ מִגַּעֲרָתוֹ׃ 26.12. בְּכֹחוֹ רָגַע הַיָּם ובתובנתו [וּבִתְבוּנָתוֹ] מָחַץ רָהַב׃ 26.13. בְּרוּחוֹ שָׁמַיִם שִׁפְרָה חֹלֲלָה יָדוֹ נָחָשׁ בָּרִיחַ׃ 26.14. הֶן־אֵלֶּה קְצוֹת דרכו [דְּרָכָיו] וּמַה־שֵּׁמֶץ דָּבָר נִשְׁמַע־בּוֹ וְרַעַם גבורתו [גְּבוּרוֹתָיו] מִי יִתְבּוֹנָן׃ 28.12. וְהַחָכְמָה מֵאַיִן תִּמָּצֵא וְאֵי זֶה מְקוֹם בִּינָה׃ 28.13. לֹא־יָדַע אֱנוֹשׁ עֶרְכָּהּ וְלֹא תִמָּצֵא בְּאֶרֶץ הַחַיִּים׃ 28.14. תְּהוֹם אָמַר לֹא בִי־הִיא וְיָם אָמַר אֵין עִמָּדִי׃ 28.15. לֹא־יֻתַּן סְגוֹר תַּחְתֶּיהָ וְלֹא יִשָּׁקֵל כֶּסֶף מְחִירָהּ׃ 28.16. לֹא־תְסֻלֶּה בְּכֶתֶם אוֹפִיר בְּשֹׁהַם יָקָר וְסַפִּיר׃ 28.17. לֹא־יַעַרְכֶנָּה זָהָב וּזְכוֹכִית וּתְמוּרָתָהּ כְּלִי־פָז׃ 28.18. רָאמוֹת וְגָבִישׁ לֹא יִזָּכֵר וּמֶשֶׁךְ חָכְמָה מִפְּנִינִים׃ 28.19. לֹא־יַעַרְכֶנָּה פִּטְדַת־כּוּשׁ בְּכֶתֶם טָהוֹר לֹא תְסֻלֶּה׃ 28.21. וְנֶעֶלְמָה מֵעֵינֵי כָל־חָי וּמֵעוֹף הַשָּׁמַיִם נִסְתָּרָה׃ 28.22. אֲבַדּוֹן וָמָוֶת אָמְרוּ בְּאָזְנֵינוּ שָׁמַעְנוּ שִׁמְעָהּ׃ 28.23. אֱלֹהִים הֵבִין דַּרְכָּהּ וְהוּא יָדַע אֶת־מְקוֹמָהּ׃ 28.24. כִּי־הוּא לִקְצוֹת־הָאָרֶץ יַבִּיט תַּחַת כָּל־הַשָּׁמַיִם יִרְאֶה׃ 28.25. לַעֲשׂוֹת לָרוּחַ מִשְׁקָל וּמַיִם תִּכֵּן בְּמִדָּה׃ 28.26. בַּעֲשֹׂתוֹ לַמָּטָר חֹק וְדֶרֶךְ לַחֲזִיז קֹלוֹת׃ 28.27. אָז רָאָהּ וַיְסַפְּרָהּ הֱכִינָהּ וְגַם־חֲקָרָהּ׃ 28.28. וַיֹּאמֶר לָאָדָם הֵן יִרְאַת אֲדֹנָי הִיא חָכְמָה וְסוּר מֵרָע בִּינָה׃ 38.1. וַיַּעַן־יְהוָה אֶת־אִיּוֹב מנ הסערה [מִן ] [הַסְּעָרָה] וַיֹּאמַר׃ 38.1. וָאֶשְׁבֹּר עָלָיו חֻקִּי וָאָשִׂים בְּרִיחַ וּדְלָתָיִם׃ 38.2. כִּי תִקָּחֶנּוּ אֶל־גְּבוּלוֹ וְכִי־תָבִין נְתִיבוֹת בֵּיתוֹ׃ 38.2. מִי זֶה מַחְשִׁיךְ עֵצָה בְמִלִּין בְּלִי־דָעַת׃ 38.3. אֱזָר־נָא כְגֶבֶר חֲלָצֶיךָ וְאֶשְׁאָלְךָ וְהוֹדִיעֵנִי׃ 38.3. כָּאֶבֶן מַיִם יִתְחַבָּאוּ וּפְנֵי תְהוֹם יִתְלַכָּדוּ׃ 40.8. הַאַף תָּפֵר מִשְׁפָּטִי תַּרְשִׁיעֵנִי לְמַעַן תִּצְדָּק׃ 40.9. וְאִם־זְרוֹעַ כָּאֵל לָךְ וּבְקוֹל כָּמֹהוּ תַרְעֵם׃ 42.5. לְשֵׁמַע־אֹזֶן שְׁמַעְתִּיךָ וְעַתָּה עֵינִי רָאָתְךָ׃ 42.6. עַל־כֵּן אֶמְאַס וְנִחַמְתִּי עַל־עָפָר וָאֵפֶר׃ 1.6. Now it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them." 2.1. Again it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD." 3.25. For the thing which I did fear is come upon me, And that which I was afraid of hath overtaken me." 5.22. At destruction and famine thou shalt laugh; Neither shalt thou be afraid of the beasts of the earth." 5.23. For thou shalt be in league with the stones of the field; And the beasts of the field shall be at peace with thee." 5.24. And thou shalt know that thy tent is in peace; And thou shalt visit thy habitation, and shalt miss nothing." 5.25. Thou shalt know also that thy seed shall be great, And thine offspring as the grass of the earth." 5.26. Thou shalt come to thy grave in a ripe age, Like as a shock of corn cometh in in its season." 5.27. Lo this, we have searched it, So it is; hear it, and know thou it for thy good." 8.13. So are the paths of all that forget God; And the hope of the godless man shall perish;" 8.14. Whose confidence is gossamer, And whose trust is a spider’s web." 9.5. Who removeth the mountains, and they know it not, When He overturneth them in His anger." 9.6. Who shaketh the earth out of her place, And the pillars thereof tremble." 9.7. Who commandeth the sun, and it riseth not; And sealeth up the stars." 9.8. Who alone stretcheth out the heavens, And treadeth upon the waves of the sea." 9.9. Who maketh the Bear, Orion, and the Pleiades, And the chambers of the south." 26.11. The pillars of heaven tremble And are astonished at His rebuke." 26.12. He stirreth up the sea with His power, And by His understanding He smiteth through Rahab." 26.13. By His breath the heavens are serene; His hand hath pierced the slant serpent." 26.14. Lo, these are but the outskirts of His ways; And how small a whisper is heard of Him! But the thunder of His mighty deeds who can understand?" 28.12. But wisdom, where shall it be found? And where is the place of understanding?" 28.13. Man knoweth not the price thereof; Neither is it found in the land of the living." 28.14. The deep saith: ‘It is not in me’; And the sea saith: ‘It is not with me.’" 28.15. It cannot be gotten for gold, Neither shall silver be weighed for the price thereof." 28.16. It cannot be valued with the gold of Ophir, With the precious onyx, or the sapphire." 28.17. Gold and glass cannot equal it; Neither shall the exchange thereof be vessels of fine gold." 28.18. No mention shall be made of coral or of crystal; Yea, the price of wisdom is above rubies." 28.19. The topaz of Ethiopia shall not equal it, Neither shall it be valued with pure gold." 28.20. Whence then cometh wisdom? And where is the place of understanding?" 28.21. Seeing it is hid from the eyes of all living, And kept close from the fowls of the air." 28.22. Destruction and Death say: ‘We have heard a rumor thereof with our ears.’" 28.23. God understandeth the way thereof, And He knoweth the place thereof." 28.24. For He looketh to the ends of the earth, And seeth under the whole heaven;" 28.25. When He maketh a weight for the wind, And meteth out the waters by measure." 28.26. When He made a decree for the rain, And a way for the storm of thunders;" 28.27. Then did He see it, and declare it; He established it, yea, and searched it out." 28.28. And unto man He said: ‘Behold, the fear of the Lord, that is wisdom; And to depart from evil is understanding.’" 38.1. Then the LORD answered Job out of the whirlwind, and said:" 38.2. Who is this that darkeneth counsel By words without knowledge?" 38.3. Gird up now thy loins like a man; For I will demand of thee, and declare thou unto Me." 40.8. Wilt thou even make void My judgment? Wilt thou condemn Me, that thou mayest be justified?" 40.9. Or hast thou an arm like God? And canst thou thunder with a voice like Him?" 42.5. I had heard of Thee by the hearing of the ear; But now mine eye seeth Thee;" 42.6. Wherefore I abhor my words, and repent, Seeing I am dust and ashes." 42.10. And the LORD changed the fortune of Job, when he prayed for his friends; and the LORD gave Job twice as much as he had before."
7. Hebrew Bible, Nahum, 3.8, 3.13 (9th cent. BCE - 3rd cent. BCE)

3.8. הֲתֵיטְבִי מִנֹּא אָמוֹן הַיֹּשְׁבָה בַּיְאֹרִים מַיִם סָבִיב לָהּ אֲשֶׁר־חֵיל יָם מִיָּם חוֹמָתָהּ׃ 3.13. הִנֵּה עַמֵּךְ נָשִׁים בְּקִרְבֵּךְ לְאֹיְבַיִךְ פָּתוֹחַ נִפְתְּחוּ שַׁעֲרֵי אַרְצֵךְ אָכְלָה אֵשׁ בְּרִיחָיִך׃ 3.8. Art thou better than No-amon, That was situate among the rivers, That had the waters round about her; Whose rampart was the sea, and of the sea her wall?" 3.13. Behold, thy people in the midst of thee are women; The gates of thy land are set wide open unto thine enemies; The fire hath devoured thy bars."
8. Hebrew Bible, Numbers, 11.12 (9th cent. BCE - 3rd cent. BCE)

11.12. הֶאָנֹכִי הָרִיתִי אֵת כָּל־הָעָם הַזֶּה אִם־אָנֹכִי יְלִדְתִּיהוּ כִּי־תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת־הַיֹּנֵק עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו׃ 11.12. Have I conceived all this people? have I brought them forth, that Thou shouldest say unto me: Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which Thou didst swear unto their fathers?"
9. Hebrew Bible, Proverbs, 1.7, 1.20-1.33, 3.19-3.20, 4.5-4.8, 6.23, 7.4, 8.1-8.29, 8.31-8.36, 9.1-9.12, 14.5, 15.23, 16.16, 20.6, 20.20, 21.4, 31.18, 31.27 (9th cent. BCE - 3rd cent. BCE)

1.7. יִרְאַת יְהוָה רֵאשִׁית דָּעַת חָכְמָה וּמוּסָר אֱוִילִים בָּזוּ׃ 1.21. בְּרֹאשׁ הֹמִיּוֹת תִּקְרָא בְּפִתְחֵי שְׁעָרִים בָּעִיר אֲמָרֶיהָ תֹאמֵר׃ 1.22. עַד־מָתַי פְּתָיִם תְּאֵהֲבוּ פֶתִי וְלֵצִים לָצוֹן חָמְדוּ לָהֶם וּכְסִילִים יִשְׂנְאוּ־דָעַת׃ 1.23. תָּשׁוּבוּ לְתוֹכַחְתִּי הִנֵּה אַבִּיעָה לָכֶם רוּחִי אוֹדִיעָה דְבָרַי אֶתְכֶם׃ 1.24. יַעַן קָרָאתִי וַתְּמָאֵנוּ נָטִיתִי יָדִי וְאֵין מַקְשִׁיב׃ 1.25. וַתִּפְרְעוּ כָל־עֲצָתִי וְתוֹכַחְתִּי לֹא אֲבִיתֶם׃ 1.26. גַּם־אֲנִי בְּאֵידְכֶם אֶשְׂחָק אֶלְעַג בְּבֹא פַחְדְּכֶם׃ 1.27. בְּבֹא כשאוה [כְשׁוֹאָה ] פַּחְדְּכֶם וְאֵידְכֶם כְּסוּפָה יֶאֱתֶה בְּבֹא עֲלֵיכֶם צָרָה וְצוּקָה׃ 1.28. אָז יִקְרָאֻנְנִי וְלֹא אֶעֱנֶה יְשַׁחֲרֻנְנִי וְלֹא יִמְצָאֻנְנִי׃ 1.29. תַּחַת כִּי־שָׂנְאוּ דָעַת וְיִרְאַת יְהֹוָה לֹא בָחָרוּ׃ 1.31. וְיֹאכְלוּ מִפְּרִי דַרְכָּם וּמִמֹּעֲצֹתֵיהֶם יִשְׂבָּעוּ׃ 1.32. כִּי מְשׁוּבַת פְּתָיִם תַּהַרְגֵם וְשַׁלְוַת כְּסִילִים תְּאַבְּדֵם׃ 1.33. וְשֹׁמֵעַ לִי יִשְׁכָּן־בֶּטַח וְשַׁאֲנַן מִפַּחַד רָעָה׃ 3.19. יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃ 4.5. קְנֵה חָכְמָה קְנֵה בִינָה אַל־תִּשְׁכַּח וְאַל־תֵּט מֵאִמְרֵי־פִי׃ 4.6. אַל־תַּעַזְבֶהָ וְתִשְׁמְרֶךָּ אֱהָבֶהָ וְתִצְּרֶךָּ׃ 4.7. רֵאשִׁית חָכְמָה קְנֵה חָכְמָה וּבְכָל־קִנְיָנְךָ קְנֵה בִינָה׃ 4.8. סַלְסְלֶהָ וּתְרוֹמְמֶךָּ תְּכַבֵּדְךָ כִּי תְחַבְּקֶנָּה׃ 6.23. כִּי נֵר מִצְוָה וְתוֹרָה אוֹר וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר׃ 7.4. אֱמֹר לַחָכְמָה אֲחֹתִי אָתְּ וּמֹדָע לַבִּינָה תִקְרָא׃ 8.1. קְחוּ־מוּסָרִי וְאַל־כָּסֶף וְדַעַת מֵחָרוּץ נִבְחָר׃ 8.1. הֲלֹא־חָכְמָה תִקְרָא וּתְבוּנָה תִּתֵּן קוֹלָהּ׃ 8.2. בְּאֹרַח־צְדָקָה אֲהַלֵּך בְּתוֹךְ נְתִיבוֹת מִשְׁפָּט׃ 8.2. בְּרֹאשׁ־מְרוֹמִים עֲלֵי־דָרֶךְ בֵּית נְתִיבוֹת נִצָּבָה׃ 8.3. לְיַד־שְׁעָרִים לְפִי־קָרֶת מְבוֹא פְתָחִים תָּרֹנָּה׃ 8.3. וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשֻׁעִים יוֹם יוֹם מְשַׂחֶקֶת לְפָנָיו בְּכָל־עֵת׃ 8.4. אֲלֵיכֶם אִישִׁים אֶקְרָא וְקוֹלִי אֶל־בְּנֵי אָדָם׃ 8.5. הָבִינוּ פְתָאיִם עָרְמָה וּכְסִילִים הָבִינוּ לֵב׃ 8.6. שִׁמְעוּ כִּי־נְגִידִים אֲדַבֵּר וּמִפְתַּח שְׂפָתַי מֵישָׁרִים׃ 8.7. כִּי־אֱמֶת יֶהְגֶּה חִכִּי וְתוֹעֲבַת שְׂפָתַי רֶשַׁע׃ 8.8. בְּצֶדֶק כָּל־אִמְרֵי־פִי אֵין בָּהֶם נִפְתָּל וְעִקֵּשׁ׃ 8.9. כֻּלָּם נְכֹחִים לַמֵּבִין וִישָׁרִים לְמֹצְאֵי דָעַת׃ 8.11. כִּי־טוֹבָה חָכְמָה מִפְּנִינִים וְכָל־חֲפָצִים לֹא יִשְׁווּ־בָהּ׃ 8.12. אֲ‍נִי־חָכְמָה שָׁכַנְתִּי עָרְמָה וְדַעַת מְזִמּוֹת אֶמְצָא׃ 8.13. יִרְאַת יְהוָה שְׂנֹאת רָע גֵּאָה וְגָאוֹן וְדֶרֶךְ רָע וּפִי תַהְפֻּכוֹת שָׂנֵאתִי׃ 8.14. לִי־עֵצָה וְתוּשִׁיָּה אֲנִי בִינָה לִי גְבוּרָה׃ 8.15. בִּי מְלָכִים יִמְלֹכוּ וְרוֹזְנִים יְחֹקְקוּ צֶדֶק׃ 8.16. בִּי שָׂרִים יָשֹׂרוּ וּנְדִיבִים כָּל־שֹׁפְטֵי צֶדֶק׃ 8.17. אֲנִי אהביה [אֹהֲבַי] אֵהָב וּמְשַׁחֲרַי יִמְצָאֻנְנִי׃ 8.18. עֹשֶׁר־וְכָבוֹד אִתִּי הוֹן עָתֵק וּצְדָקָה׃ 8.19. טוֹב פִּרְיִי מֵחָרוּץ וּמִפָּז וּתְבוּאָתִי מִכֶּסֶף נִבְחָר׃ 8.21. לְהַנְחִיל אֹהֲבַי יֵשׁ וְאֹצְרֹתֵיהֶם אֲמַלֵּא׃ 8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24. בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25. בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃ 8.26. עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃ 8.27. בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃ 8.28. בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃ 8.29. בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃ 8.31. מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם׃ 8.32. וְעַתָּה בָנִים שִׁמְעוּ־לִי וְאַשְׁרֵי דְּרָכַי יִשְׁמֹרוּ׃ 8.33. שִׁמְעוּ מוּסָר וַחֲכָמוּ וְאַל־תִּפְרָעוּ׃ 8.34. אַשְׁרֵי אָדָם שֹׁמֵעַ לִי לִשְׁקֹד עַל־דַּלְתֹתַי יוֹם יוֹם לִשְׁמֹר מְזוּזֹת פְּתָחָי׃ 8.35. כִּי מֹצְאִי מצאי [מָצָא] חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃ 8.36. וְחֹטְאִי חֹמֵס נַפְשׁוֹ כָּל־מְשַׂנְאַי אָהֲבוּ מָוֶת׃ 9.1. חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃ 9.1. תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃ 9.2. טָבְחָה טִבְחָהּ מָסְכָה יֵינָהּ אַף עָרְכָה שֻׁלְחָנָהּ׃ 9.3. שָׁלְחָה נַעֲרֹתֶיהָ תִקְרָא עַל־גַּפֵּי מְרֹמֵי קָרֶת׃ 9.4. מִי־פֶתִי יָסֻר הֵנָּה חֲסַר־לֵב אָמְרָה לּוֹ׃ 9.5. לְכוּ לַחֲמוּ בְלַחֲמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי׃ 9.6. עִזְבוּ פְתָאיִם וִחְיוּ וְאִשְׁרוּ בְּדֶרֶךְ בִּינָה׃ 9.7. יֹסֵר לֵץ לֹקֵחַ לוֹ קָלוֹן וּמוֹכִיחַ לְרָשָׁע מוּמוֹ׃ 9.8. אַל־תּוֹכַח לֵץ פֶּן־יִשְׂנָאֶךָּ הוֹכַח לְחָכָם וְיֶאֱהָבֶךָּ׃ 9.9. תֵּן לְחָכָם וְיֶחְכַּם־עוֹד הוֹדַע לְצַדִּיק וְיוֹסֶף לֶקַח׃ 9.11. כִּי־בִי יִרְבּוּ יָמֶיךָ וְיוֹסִיפוּ לְּךָ שְׁנוֹת חַיִּים׃ 9.12. אִם־חָכַמְתָּ חָכַמְתָּ לָּךְ וְלַצְתָּ לְבַדְּךָ תִשָּׂא׃ 14.5. עֵד אֱמוּנִים לֹא יְכַזֵּב וְיָפִיחַ כְּזָבִים עֵד שָׁקֶר׃ 15.23. שִׂמְחָה לָאִישׁ בְּמַעֲנֵה־פִיו וְדָבָר בְּעִתּוֹ מַה־טּוֹב׃ 16.16. קְנֹה־חָכְמָה מַה־טּוֹב מֵחָרוּץ וּקְנוֹת בִּינָה נִבְחָר מִכָּסֶף׃ 20.6. רָב־אָדָם יִקְרָא אִישׁ חַסְדּוֹ וְאִישׁ אֱמוּנִים מִי יִמְצָא׃ 21.4. רוּם־עֵינַיִם וּרְחַב־לֵב נִר רְשָׁעִים חַטָּאת׃ 31.18. טָעֲמָה כִּי־טוֹב סַחְרָהּ לֹא־יִכְבֶּה בליל [בַלַּיְלָה] נֵרָהּ׃ 31.27. צוֹפִיָּה הֲלִיכוֹת בֵּיתָהּ וְלֶחֶם עַצְלוּת לֹא תֹאכֵל׃ 1.7. The fear of the LORD is the beginning of knowledge; But the foolish despise wisdom and discipline." 1.20. Wisdom crieth aloud in the streets, she uttereth her voice in the broad places;" 1.21. She calleth at the head of the noisy streets, at the entrances of the gates, in the city, she uttereth her words:" 1.22. ’How long, ye thoughtless, will ye love thoughtlessness? And how long will scorners delight them in scorning, And fools hate knowledge?" 1.23. Turn you at my reproof; behold, I will pour out my spirit unto you, I will make known my words unto you." 1.24. Because I have called, and ye refused, I have stretched out my hand, and no man attended," 1.25. But ye have set at nought all my counsel, and would none of my reproof;" 1.26. I also, in your calamity, will laugh, I will mock when your dread cometh;" 1.27. When your dread cometh as a storm, and your calamity cometh on as a whirlwind; When trouble and distress come upon you." 1.28. Then will they call me, but I will not answer, they will seek me earnestly, but they shall not find me." 1.29. For that they hated knowledge, and did not choose the fear of the LORD;" 1.30. They would none of my counsel, they despised all my reproof." 1.31. Therefore shall they eat of the fruit of their own way, and be filled with their own devices." 1.32. For the waywardness of the thoughtless shall slay them, and the confidence of fools shall destroy them." 1.33. But whoso hearkeneth unto me shall dwell securely, and shall be quiet without fear of evil.’" 3.19. The LORD by wisdom founded the earth; By understanding He established the heavens." 3.20. By His knowledge the depths were broken up, And the skies drop down the dew." 4.5. Get wisdom, get understanding; Forget not, neither decline from the words of my mouth;" 4.6. Forsake her not, and she will preserve thee; Love her, and she will keep thee." 4.7. The beginning of wisdom is: Get wisdom; Yea, with all thy getting get understanding." 4.8. Extol her, and she will exalt thee; She will bring thee to honour, when thou dost embrace her." 6.23. For the commandment is a lamp, and the teaching is light, And reproofs of instruction are the way of life;" 7.4. Say unto wisdom: ‘Thou art my sister’, And call understanding thy kinswoman;" 8.1. Doth not wisdom call, And understanding put forth her voice?" 8.2. In the top of high places by the way, Where the paths meet, she standeth;" 8.3. Beside the gates, at the entry of the city, At the coming in at the doors, she crieth aloud:" 8.4. ’Unto you, O men, I call, And my voice is to the sons of men." 8.5. O ye thoughtless, understand prudence, And, ye fools, be ye of an understanding heart." 8.6. Hear, for I will speak excellent things, And the opening of my lips shall be right things." 8.7. For my mouth shall utter truth, And wickedness is an abomination to my lips." 8.8. All the words of my mouth are in righteousness, There is nothing perverse or crooked in them." 8.9. They are all plain to him that understandeth, And right to them that find knowledge." 8.10. Receive my instruction, and not silver, And knowledge rather than choice gold." 8.11. For wisdom is better than rubies, And all things desirable are not to be compared unto her." 8.12. I wisdom dwell with prudence, And find out knowledge of devices." 8.13. The fear of the LORD is to hate evil; Pride, and arrogancy, and the evil way, And the froward mouth, do I hate." 8.14. Counsel is mine, and sound wisdom; I am understanding, power is mine." 8.15. By me kings reign, And princes decree justice." 8.16. By me princes rule, And nobles, even all the judges of the earth." 8.17. I love them that love me, And those that seek me earnestly shall find me." 8.18. Riches and honour are with me; Yea, enduring riches and righteousness." 8.19. My fruit is better than gold, yea, than fine gold; And my produce than choice silver." 8.20. I walk in the way of righteousness, In the midst of the paths of justice;" 8.21. That I may cause those that love me to inherit substance, And that I may fill their treasuries." 8.22. The LORD made me as the beginning of His way, The first of His works of old." 8.23. I was set up from everlasting, from the beginning, Or ever the earth was." 8.24. When there were no depths, I was brought forth; When there were no fountains abounding with water." 8.25. Before the mountains were settled, Before the hills was I brought forth;" 8.26. While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world." 8.27. When He established the heavens, I was there; When He set a circle upon the face of the deep," 8.28. When He made firm the skies above, When the fountains of the deep showed their might," 8.29. When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;" 8.31. Playing in His habitable earth, And my delights are with the sons of men." 8.32. Now therefore, ye children, hearken unto me; For happy are they that keep my ways." 8.33. Hear instruction, and be wise, And refuse it not." 8.34. Happy is the man that hearkeneth to me, Watching daily at my gates, waiting at the posts of my doors." 8.35. For whoso findeth me findeth life, And obtaineth favour of the LORD." 8.36. But he that misseth me wrongeth his own soul; All they that hate me love death.’" 9.1. Wisdom hath builded her house, she hath hewn out her seven pillars;" 9.2. She hath prepared her meat, she hath mingled her wine; she hath also furnished her table." 9.3. She hath sent forth her maidens, she calleth, upon the highest places of the city:" 9.4. ’Whoso is thoughtless, let him turn in hither’; as for him that lacketh understanding, she saith to him:" 9.5. 'Come, eat of my bread, and drink of the wine which I have mingled." 9.6. Forsake all thoughtlessness, and live; and walk in the way of understanding." 9.7. He that correcteth a scorner getteth to himself shame, and he that reproveth a wicked man, it becometh unto him a blot." 9.8. Reprove not a scorner, lest he hate thee; reprove a wise man, and he will love thee." 9.9. Give to a wise man, and he will be yet wiser; teach a righteous man, and he will increase in learning." 9.10. The fear of the LORD is the beginning of wisdom, and the knowledge of the All-holy is understanding." 9.11. For by me thy days shall be multiplied, and the years of thy life shall be increased." 9.12. If thou art wise, thou art wise for thyself; And if thou scornest, thou alone shalt bear it.’" 14.5. A faithful witness will not lie; But a false witness breatheth forth lies." 15.23. A man hath joy in the answer of his mouth; And a word in due season, how good is it!" 16.16. How much better is it to get wisdom than gold! Yea, to get understanding is rather to be chosen than silver." 20.6. Most men will proclaim every one his own goodness; but a faithful man who can find?" 20.20. Whoso curseth his father or his mother, his lamp shall be put out in the blackest darkness." 21.4. A haughty look, and a proud heart— The tillage of the wicked is sin." 31.18. She perceiveth that her merchandise is good; Her lamp goeth not out by night." 31.27. She looketh well to the ways of her household, And eateth not the bread of idleness."
10. Hebrew Bible, Psalms, 8.2, 33.6, 51.7, 68.13, 68.19, 89.28, 104.15, 104.24, 119.16, 119.47, 139.13, 139.15 (9th cent. BCE - 3rd cent. BCE)

8.2. יְהוָה אֲדֹנֵינוּ מָה־אַדִּיר שִׁמְךָ בְּכָל־הָאָרֶץ אֲשֶׁר תְּנָה הוֹדְךָ עַל־הַשָּׁמָיִם׃ 33.6. בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל־צְבָאָם׃ 51.7. הֵן־בְּעָווֹן חוֹלָלְתִּי וּבְחֵטְא יֶחֱמַתְנִי אִמִּי׃ 68.13. מַלְכֵי צְבָאוֹת יִדֹּדוּן יִדֹּדוּן וּנְוַת בַּיִת תְּחַלֵּק שָׁלָל׃ 68.19. עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶּׁבִי לָקַחְתָּ מַתָּנוֹת בָּאָדָם וְאַף סוֹרְרִים לִשְׁכֹּן יָהּ אֱלֹהִים׃ 89.28. אַף־אָנִי בְּכוֹר אֶתְּנֵהוּ עֶלְיוֹן לְמַלְכֵי־אָרֶץ׃ 104.15. וְיַיִן יְשַׂמַּח לְבַב־אֱנוֹשׁ לְהַצְהִיל פָּנִים מִשָּׁמֶן וְלֶחֶם לְבַב־אֱנוֹשׁ יִסְעָד׃ 104.24. מָה־רַבּוּ מַעֲשֶׂיךָ יְהוָה כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ׃ 119.16. רֹאשׁ־דְּבָרְךָ אֱמֶת וּלְעוֹלָם כָּל־מִשְׁפַּט צִדְקֶךָ׃ 119.16. בְּחֻקֹּתֶיךָ אֶשְׁתַּעֲשָׁע לֹא אֶשְׁכַּח דְּבָרֶךָ׃ 119.47. וְאֶשְׁתַּעֲשַׁע בְּמִצְוֺתֶיךָ אֲשֶׁר אָהָבְתִּי׃ 139.13. כִּי־אַתָּה קָנִיתָ כִלְיֹתָי תְּסֻכֵּנִי בְּבֶטֶן אִמִּי׃ 139.15. לֹא־נִכְחַד עָצְמִי מִמֶּךָּ אֲשֶׁר־עֻשֵּׂיתִי בַסֵּתֶר רֻקַּמְתִּי בְּתַחְתִּיּוֹת אָרֶץ׃ 8.2. O LORD, our Lord, How glorious is Thy name in all the earth! Whose majesty is rehearsed above the heavens." 33.6. By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth." 51.7. Behold, I was brought forth in iniquity, and in sin did my mother conceive me." 68.13. Kings of armies flee, they flee; And she that tarrieth at home divideth the spoil." 68.19. Thou hast ascended on high, Thou hast led captivity captive; Thou hast received gifts among men, Yea, among the rebellious also, that the LORD God might dwell there." 89.28. I also will appoint him first-born, The highest of the kings of the earth." 104.15. And wine that maketh glad the heart of man, Making the face brighter than oil, And bread that stayeth man's heart." 104.24. How manifold are Thy works, O LORD! In wisdom hast Thou made them all; The earth is full of Thy creatures." 119.16. I will delight myself in Thy statutes; I will not forget Thy word. " 119.47. And I will delight myself in Thy commandments, which I have loved." 139.13. For Thou hast made my reins; Thou hast knit me together in my mother's womb." 139.15. My frame was not hidden from Thee, When I was made in secret, And curiously wrought in the lowest parts of the earth."
11. Hebrew Bible, Zephaniah, 3.8-3.11, 3.13, 3.16-3.17 (9th cent. BCE - 3rd cent. BCE)

3.8. לָכֵן חַכּוּ־לִי נְאֻם־יְהוָה לְיוֹם קוּמִי לְעַד כִּי מִשְׁפָּטִי לֶאֱסֹף גּוֹיִם לְקָבְצִי מַמְלָכוֹת לִשְׁפֹּךְ עֲלֵיהֶם זַעְמִי כֹּל חֲרוֹן אַפִּי כִּי בְּאֵשׁ קִנְאָתִי תֵּאָכֵל כָּל־הָאָרֶץ׃ 3.9. כִּי־אָז אֶהְפֹּךְ אֶל־עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם יְהוָה לְעָבְדוֹ שְׁכֶם אֶחָד׃ 3.11. בַּיּוֹם הַהוּא לֹא תֵבוֹשִׁי מִכֹּל עֲלִילֹתַיִךְ אֲשֶׁר פָּשַׁעַתְּ בִּי כִּי־אָז אָסִיר מִקִּרְבֵּךְ עַלִּיזֵי גַּאֲוָתֵךְ וְלֹא־תוֹסִפִי לְגָבְהָה עוֹד בְּהַר קָדְשִׁי׃ 3.13. שְׁאֵרִית יִשְׂרָאֵל לֹא־יַעֲשׂוּ עַוְלָה וְלֹא־יְדַבְּרוּ כָזָב וְלֹא־יִמָּצֵא בְּפִיהֶם לְשׁוֹן תַּרְמִית כִּי־הֵמָּה יִרְעוּ וְרָבְצוּ וְאֵין מַחֲרִיד׃ 3.16. בַּיּוֹם הַהוּא יֵאָמֵר לִירוּשָׁלִַם אַל־תִּירָאִי צִיּוֹן אַל־יִרְפּוּ יָדָיִךְ׃ 3.17. יְהוָה אֱלֹהַיִךְ בְּקִרְבֵּך גִּבּוֹר יוֹשִׁיעַ יָשִׂישׂ עָלַיִךְ בְּשִׂמְחָה יַחֲרִישׁ בְּאַהֲבָתוֹ יָגִיל עָלַיִךְ בְּרִנָּה׃ 3.8. Therefore wait ye for Me, saith the LORD, Until the day that I rise up to the prey; For My determination is to gather the nations, That I may assemble the kingdoms, To pour upon them Mine indignation, Even all My fierce anger; For all the earth shall be devoured With the fire of My jealousy." 3.9. For then will I turn to the peoples A pure language, That they may all call upon the name of the LORD, To serve Him with one consent." 3.10. From beyond the rivers of Ethiopia Shall they bring My suppliants, Even the daughter of My dispersed, As Mine offering." 3.11. In that day shalt thou not be ashamed for all thy doings, Wherein thou hast transgressed against Me; For then I will take away out of the midst of thee Thy proudly exulting ones, And thou shalt no more be haughty In My holy mountain." 3.13. The remt of Israel shall not do iniquity, Nor speak lies, Neither shall a deceitful tongue be found in their mouth; For they shall feed and lie down, And none shall make them afraid." 3.16. In that day it shall be said to Jerusalem: ‘Fear thou not; O Zion, let not thy hands be slack." 3.17. The LORD thy God is in the midst of thee, A Mighty One who will save; He will rejoice over thee with joy, He will be silent in His love, He will joy over thee with singing.’"
12. Hebrew Bible, 1 Kings, 2.9 (8th cent. BCE - 5th cent. BCE)

2.9. וְעַתָּה אַל־תְּנַקֵּהוּ כִּי אִישׁ חָכָם אָתָּה וְיָדַעְתָּ אֵת אֲשֶׁר תַּעֲשֶׂה־לּוֹ וְהוֹרַדְתָּ אֶת־שֵׂיבָתוֹ בְּדָם שְׁאוֹל׃ 2.9. Now therefore hold him not guiltless, for thou art a wise man; and thou wilt know what thou oughtest to do unto him, and thou shalt bring his hoar head down to the grave with blood.’"
13. Hebrew Bible, 1 Samuel, 16.18, 18.7, 25.3, 25.33 (8th cent. BCE - 5th cent. BCE)

16.18. וַיַּעַן אֶחָד מֵהַנְּעָרִים וַיֹּאמֶר הִנֵּה רָאִיתִי בֵּן לְיִשַׁי בֵּית הַלַּחְמִי יֹדֵעַ נַגֵּן וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה וּנְבוֹן דָּבָר וְאִישׁ תֹּאַר וַיהוָה עִמּוֹ׃ 18.7. וַתַּעֲנֶינָה הַנָּשִׁים הַמְשַׂחֲקוֹת וַתֹּאמַרְןָ הִכָּה שָׁאוּל באלפו [בַּאֲלָפָיו] וְדָוִד בְּרִבְבֹתָיו׃ 25.3. וְשֵׁם הָאִישׁ נָבָל וְשֵׁם אִשְׁתּוֹ אֲבִגָיִל וְהָאִשָּׁה טוֹבַת־שֶׂכֶל וִיפַת תֹּאַר וְהָאִישׁ קָשֶׁה וְרַע מַעֲלָלִים וְהוּא כלבו [כָלִבִּי׃] 25.3. וְהָיָה כִּי־יַעֲשֶׂה יְהוָה לַאדֹנִי כְּכֹל אֲשֶׁר־דִּבֶּר אֶת־הַטּוֹבָה עָלֶיךָ וְצִוְּךָ לְנָגִיד עַל־יִשְׂרָאֵל׃ 25.33. וּבָרוּךְ טַעְמֵךְ וּבְרוּכָה אָתְּ אֲשֶׁר כְּלִתִנִי הַיּוֹם הַזֶּה מִבּוֹא בְדָמִים וְהֹשֵׁעַ יָדִי לִי׃ 16.18. Then answered one of the servants, and said, Behold, I have seen a son of Yishay the Bet-hallaĥmite, that knows how to play, and a fine warrior, and a man of war, and prudent in speech, and a comely person, and the Lord is with him." 18.7. And the women answered one another as they danced, and said, Sha᾽ul has slain his thousands, and David his ten thousands." 25.3. Now the name of the man was Naval; and the name of his wife Avigayil: and she was a woman of good understanding, and fair of form: but the man was hardhearted and evil in his doings; and he was of the house of Kalev." 25.33. and blessed be thy discretion, and blessed be thou who hast kept me this day from coming to shed blood, and from avenging myself with my own hand."
14. Hebrew Bible, 2 Samuel, 6.21, 13.3, 14.2, 14.20, 20.16, 20.22 (8th cent. BCE - 5th cent. BCE)

6.21. וַיֹּאמֶר דָּוִד אֶל־מִיכַל לִפְנֵי יְהוָה אֲשֶׁר בָּחַר־בִּי מֵאָבִיךְ וּמִכָּל־בֵּיתוֹ לְצַוֺּת אֹתִי נָגִיד עַל־עַם יְהוָה עַל־יִשְׂרָאֵל וְשִׂחַקְתִּי לִפְנֵי יְהוָה׃ 13.3. וַיְהִי הֵמָּה בַדֶּרֶךְ וְהַשְּׁמֻעָה בָאָה אֶל־דָּוִד לֵאמֹר הִכָּה אַבְשָׁלוֹם אֶת־כָּל־בְּנֵי הַמֶּלֶךְ וְלֹא־נוֹתַר מֵהֶם אֶחָד׃ 13.3. וּלְאַמְנוֹן רֵעַ וּשְׁמוֹ יוֹנָדָב בֶּן־שִׁמְעָה אֲחִי דָוִד וְיוֹנָדָב אִישׁ חָכָם מְאֹד׃ 14.2. לְבַעֲבוּר סַבֵּב אֶת־פְּנֵי הַדָּבָר עָשָׂה עַבְדְּךָ יוֹאָב אֶת־הַדָּבָר הַזֶּה וַאדֹנִי חָכָם כְּחָכְמַת מַלְאַךְ הָאֱלֹהִים לָדַעַת אֶת־כָּל־אֲשֶׁר בָּאָרֶץ׃ 14.2. וַיִּשְׁלַח יוֹאָב תְּקוֹעָה וַיִּקַּח מִשָּׁם אִשָּׁה חֲכָמָה וַיֹּאמֶר אֵלֶיהָ הִתְאַבְּלִי־נָא וְלִבְשִׁי־נָא בִגְדֵי־אֵבֶל וְאַל־תָּסוּכִי שֶׁמֶן וְהָיִית כְּאִשָּׁה זֶה יָמִים רַבִּים מִתְאַבֶּלֶת עַל־מֵת׃ 20.16. וַתִּקְרָא אִשָּׁה חֲכָמָה מִן־הָעִיר שִׁמְעוּ שִׁמְעוּ אִמְרוּ־נָא אֶל־יוֹאָב קְרַב עַד־הֵנָּה וַאֲדַבְּרָה אֵלֶיךָ׃ 20.22. וַתָּבוֹא הָאִשָּׁה אֶל־כָּל־הָעָם בְּחָכְמָתָהּ וַיִּכְרְתוּ אֶת־רֹאשׁ שֶׁבַע בֶּן־בִּכְרִי וַיַּשְׁלִכוּ אֶל־יוֹאָב וַיִּתְקַע בַּשּׁוֹפָר וַיָּפֻצוּ מֵעַל־הָעִיר אִישׁ לְאֹהָלָיו וְיוֹאָב שָׁב יְרוּשָׁלִַם אֶל־הַמֶּלֶךְ׃ 6.21. And David said to Mikhal, It was before the Lord, who chose me before thy father, and before all his house, to appoint me prince over the people of the Lord, over Yisra᾽el. Therefore will I play before the Lord," 13.3. But Amnon had a friend, whose name was Yonadav, the son of Shim῾a David’s brother: and Yonadav was a very subtle man." 14.2. And Yo᾽av sent to Teqo῾a, and fetched from there a wise woman, and said to her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and do not anoint thyself with oil, but be as a woman that had a long time mourned for the dead:" 14.20. to turn this matter the other way, has thy servant Yo᾽av done this thing: and my lord is wise, according to the wisdom of an angel of God, to know all things that are on the earth." 20.16. Then cried a wise woman out of the city, Hear, hear; say, I pray you, to Yo᾽av, Come near here; that I may speak with thee." 20.22. Then the woman went to all the people in her wisdom. And they cut off the head of Sheva the son of Bikhri, and cast it out to Yo᾽av. And he blew on the shofar, and they retired from the city, every man to his tent. And Yo᾽av returned to Yerushalayim to the king."
15. Hebrew Bible, Isaiah, 5.7, 40.13, 54.9-54.15, 60.1-60.6, 61.1-61.10, 65.16, 65.18-65.24 (8th cent. BCE - 5th cent. BCE)

5.7. כִּי כֶרֶם יְהוָה צְבָאוֹת בֵּית יִשְׂרָאֵל וְאִישׁ יְהוּדָה נְטַע שַׁעֲשׁוּעָיו וַיְקַו לְמִשְׁפָּט וְהִנֵּה מִשְׂפָּח לִצְדָקָה וְהִנֵּה צְעָקָה׃ 40.13. מִי־תִכֵּן אֶת־רוּחַ יְהוָה וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ׃ 54.9. כִּי־מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי־נֹחַ עוֹד עַל־הָאָרֶץ כֵּן נִשְׁבַּעְתִּי מִקְּצֹף עָלַיִךְ וּמִגְּעָר־בָּךְ׃ 54.11. עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים׃ 54.12. וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכָל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ׃ 54.13. וְכָל־בָּנַיִךְ לִמּוּדֵי יְהוָה וְרַב שְׁלוֹם בָּנָיִךְ׃ 54.14. בִּצְדָקָה תִּכּוֹנָנִי רַחֲקִי מֵעֹשֶׁק כִּי־לֹא תִירָאִי וּמִמְּחִתָּה כִּי לֹא־תִקְרַב אֵלָיִךְ׃ 54.15. הֵן גּוֹר יָגוּר אֶפֶס מֵאוֹתִי מִי־גָר אִתָּךְ עָלַיִךְ יִפּוֹל׃ 60.1. וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃ 60.1. קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח׃ 60.2. לֹא־יָבוֹא עוֹד שִׁמְשֵׁךְ וִירֵחֵךְ לֹא יֵאָסֵף כִּי יְהוָה יִהְיֶה־לָּךְ לְאוֹר עוֹלָם וְשָׁלְמוּ יְמֵי אֶבְלֵךְ׃ 60.2. כִּי־הִנֵּה הַחֹשֶׁךְ יְכַסֶּה־אֶרֶץ וַעֲרָפֶל לְאֻמִּים וְעָלַיִךְ יִזְרַח יְהוָה וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה׃ 60.3. וְהָלְכוּ גוֹיִם לְאוֹרֵךְ וּמְלָכִים לְנֹגַהּ זַרְחֵךְ׃ 60.4. שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ בָּנַיִךְ מֵרָחוֹק יָבֹאוּ וּבְנֹתַיִךְ עַל־צַד תֵּאָמַנָה׃ 60.5. אָז תִּרְאִי וְנָהַרְתְּ וּפָחַד וְרָחַב לְבָבֵךְ כִּי־יֵהָפֵךְ עָלַיִךְ הֲמוֹן יָם חֵיל גּוֹיִם יָבֹאוּ לָךְ׃ 60.6. שִׁפְעַת גְּמַלִּים תְּכַסֵּךְ בִּכְרֵי מִדְיָן וְעֵיפָה כֻּלָּם מִשְּׁבָא יָבֹאוּ זָהָב וּלְבוֹנָה יִשָּׂאוּ וּתְהִלֹּת יְהוָה יְבַשֵּׂרוּ׃ 61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ 61.2. לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃ 61.3. לָשׂוּם לַאֲבֵלֵי צִיּוֹן לָתֵת לָהֶם פְּאֵר תַּחַת אֵפֶר שֶׁמֶן שָׂשׂוֹן תַּחַת אֵבֶל מַעֲטֵה תְהִלָּה תַּחַת רוּחַ כֵּהָה וְקֹרָא לָהֶם אֵילֵי הַצֶּדֶק מַטַּע יְהוָה לְהִתְפָּאֵר׃ 61.4. וּבָנוּ חָרְבוֹת עוֹלָם שֹׁמְמוֹת רִאשֹׁנִים יְקוֹמֵמוּ וְחִדְּשׁוּ עָרֵי חֹרֶב שֹׁמְמוֹת דּוֹר וָדוֹר׃ 61.5. וְעָמְדוּ זָרִים וְרָעוּ צֹאנְכֶם וּבְנֵי נֵכָר אִכָּרֵיכֶם וְכֹרְמֵיכֶם׃ 61.6. וְאַתֶּם כֹּהֲנֵי יְהוָה תִּקָּרֵאוּ מְשָׁרְתֵי אֱלֹהֵינוּ יֵאָמֵר לָכֶם חֵיל גּוֹיִם תֹּאכֵלוּ וּבִכְבוֹדָם תִּתְיַמָּרוּ׃ 61.7. תַּחַת בָּשְׁתְּכֶם מִשְׁנֶה וּכְלִמָּה יָרֹנּוּ חֶלְקָם לָכֵן בְּאַרְצָם מִשְׁנֶה יִירָשׁוּ שִׂמְחַת עוֹלָם תִּהְיֶה לָהֶם׃ 61.8. כִּי אֲנִי יְהוָה אֹהֵב מִשְׁפָּט שֹׂנֵא גָזֵל בְּעוֹלָה וְנָתַתִּי פְעֻלָּתָם בֶּאֱמֶת וּבְרִית עוֹלָם אֶכְרוֹת לָהֶם׃ 61.9. וְנוֹדַע בַּגּוֹיִם זַרְעָם וְצֶאֱצָאֵיהֶם בְּתוֹךְ הָעַמִּים כָּל־רֹאֵיהֶם יַכִּירוּם כִּי הֵם זֶרַע בֵּרַךְ יְהוָה׃ 65.16. אֲשֶׁר הַמִּתְבָּרֵךְ בָּאָרֶץ יִתְבָּרֵךְ בֵּאלֹהֵי אָמֵן וְהַנִּשְׁבָּע בָּאָרֶץ יִשָּׁבַע בֵּאלֹהֵי אָמֵן כִּי נִשְׁכְּחוּ הַצָּרוֹת הָרִאשֹׁנוֹת וְכִי נִסְתְּרוּ מֵעֵינָי׃ 65.18. כִּי־אִם־שִׂישׂוּ וְגִילוּ עֲדֵי־עַד אֲשֶׁר אֲנִי בוֹרֵא כִּי הִנְנִי בוֹרֵא אֶת־יְרוּשָׁלִַם גִּילָה וְעַמָּהּ מָשׂוֹשׂ׃ 65.19. וְגַלְתִּי בִירוּשָׁלִַם וְשַׂשְׂתִּי בְעַמִּי וְלֹא־יִשָּׁמַע בָּהּ עוֹד קוֹל בְּכִי וְקוֹל זְעָקָה׃ 65.21. וּבָנוּ בָתִּים וְיָשָׁבוּ וְנָטְעוּ כְרָמִים וְאָכְלוּ פִּרְיָם׃ 65.22. לֹא יִבְנוּ וְאַחֵר יֵשֵׁב לֹא יִטְּעוּ וְאַחֵר יֹאכֵל כִּי־כִימֵי הָעֵץ יְמֵי עַמִּי וּמַעֲשֵׂה יְדֵיהֶם יְבַלּוּ בְחִירָי׃ 65.23. לֹא יִיגְעוּ לָרִיק וְלֹא יֵלְדוּ לַבֶּהָלָה כִּי זֶרַע בְּרוּכֵי יְהוָה הֵמָּה וְצֶאֱצָאֵיהֶם אִתָּם׃ 65.24. וְהָיָה טֶרֶם־יִקְרָאוּ וַאֲנִי אֶעֱנֶה עוֹד הֵם מְדַבְּרִים וַאֲנִי אֶשְׁמָע׃ 5.7. For the vineyard of the LORD of hosts is the house of Israel, And the men of Judah the plant of His delight; And He looked for justice, but behold violence; For righteousness, but behold a cry." 40.13. Who hath meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him?" 54.9. For this is as the waters of Noah unto Me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee, nor rebuke thee." 54.10. For the mountains may depart, and the hills be removed; but My kindness shall not depart from thee, neither shall My covet of peace be removed, saith the LORD that hath compassion on thee." 54.11. O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires." 54.12. And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones." 54.13. And all thy children shall be taught of the LORD; and great shall be the peace of thy children." 54.14. In righteousness shalt thou be established; be thou far from oppression, for thou shalt not fear, And from ruin, for it shall not come near thee." 54.15. Behold, they may gather together, but not by Me; Whosoever shall gather together against thee shall fall because of thee." 60.1. Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee." 60.2. For, behold, darkness shall cover the earth, And gross darkness the peoples; But upon thee the LORD will arise, And His glory shall be seen upon thee." 60.3. And nations shall walk at thy light, And kings at the brightness of thy rising." 60.4. Lift Up thine eyes round about, and see: They all are gathered together, and come to thee; Thy sons come from far, And thy daughters are borne on the side." 60.5. Then thou shalt see and be radiant, And thy heart shall throb and be enlarged; Because the abundance of the sea shall be turned unto thee, The wealth of the nations shall come unto thee." 60.6. The caravan of camels shall cover thee, And of the young camels of Midian and Ephah, All coming from Sheba; They shall bring gold and incense, And shall proclaim the praises of the LORD." 61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;" 61.2. To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;" 61.3. To appoint unto them that mourn in Zion, To give unto them a garland for ashes, The oil of joy for mourning, The mantle of praise for the spirit of heaviness; That they might be called terebinths of righteousness, The planting of the LORD, wherein He might glory." 61.4. And they shall build the old wastes, They shall raise up the former desolations, And they shall renew the waste cities, The desolations of many generations." 61.5. And strangers shall stand and feed your flocks, And aliens shall be your plowmen and your vinedressers." 61.6. But ye shall be named the priests of the LORD, Men shall call you the ministers of our God; Ye shall eat the wealth of the nations, And in their splendour shall ye revel." 61.7. For your shame which was double, And for that they rejoiced: ‘Confusion is their portion’; Therefore in their land they shall possess double, Everlasting joy shall be unto them." 61.8. For I the LORD love justice, I hate robbery with iniquity; And I will give them their recompense in truth, And I will make an everlasting covet with them." 61.9. And their seed shall be known among the nations, And their offspring among the peoples; All that see them shall acknowledge them, That they are the seed which the LORD hath blessed." 61.10. I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels." 65.16. So that he who blesseth himself in the earth Shall bless himself by the God of truth; And he that sweareth in the earth Shall swear by the God of truth; Because the former troubles are forgotten, And because they are hid from Mine eyes." 65.18. But be ye glad and rejoice for ever In that which I create; For, behold, I create Jerusalem a rejoicing, And her people a joy." 65.19. And I will rejoice in Jerusalem, And joy in My people; And the voice of weeping shall be no more heard in her, Nor the voice of crying." 65.20. There shall be no more thence an infant of days, nor an old man, That hath not filled his days; For the youngest shall die a hundred years old, And the sinner being a hundred years old shall be accursed." 65.21. And they shall build houses, and inhabit them; And they shall plant vineyards, and eat the fruit of them." 65.22. They shall not build, and another inhabit, They shall not plant, and another eat; For as the days of a tree shall be the days of My people, And Mine elect shall long enjoy the work of their hands." 65.23. They shall not labour in vain, Nor bring forth for terror; For they are the seed blessed of the LORD, And their offspring with them." 65.24. And it shall come to pass that, before they call, I will answer, And while they are yet speaking, I will hear."
16. Hebrew Bible, Jeremiah, 3.2, 10.12, 38.33-38.34 (8th cent. BCE - 5th cent. BCE)

3.2. שְׂאִי־עֵינַיִךְ עַל־שְׁפָיִם וּרְאִי אֵיפֹה לֹא שגלת [שֻׁכַּבְתְּ] עַל־דְּרָכִים יָשַׁבְתְּ לָהֶם כַּעֲרָבִי בַּמִּדְבָּר וַתַּחֲנִיפִי אֶרֶץ בִּזְנוּתַיִךְ וּבְרָעָתֵךְ׃ 3.2. אָכֵן בָּגְדָה אִשָּׁה מֵרֵעָהּ כֵּן בְּגַדְתֶּם בִּי בֵּית יִשְׂרָאֵל נְאֻם־יְהוָה׃ 10.12. עֹשֵׂה אֶרֶץ בְּכֹחוֹ מֵכִין תֵּבֵל בְּחָכְמָתוֹ וּבִתְבוּנָתוֹ נָטָה שָׁמָיִם׃ 3.2. Lift up thine eyes unto the high hills, and see: Where hast thou not been lain with? By the ways hast thou sat for them, as an Arabian in the wilderness; and thou hast polluted the land with thy harlotries and with thy wickedness." 10.12. He that hath made the earth by His power, That hath established the world by His wisdom, And hath stretched out the heavens by His understanding;"
17. Hebrew Bible, Joshua, 5.10, 5.13-5.15 (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׃ 5.15. וַיֹּאמֶר שַׂר־צְבָא יְהוָה אֶל־יְהוֹשֻׁעַ שַׁל־נַעַלְךָ מֵעַל רַגְלֶךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עֹמֵד עָלָיו קֹדֶשׁ הוּא וַיַּעַשׂ יְהוֹשֻׁעַ כֵּן׃ 5.10. And the children of Israel encamped in Gilgal; and they kept the passover on the fourteenth day of the month at even in the plains of Jericho." 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?’" 5.15. And the captain of the LORD’S host said unto Joshua: ‘Put off thy shoe from off thy foot; for the place whereon thou standest is holy.’ And Joshua did so."
18. Hebrew Bible, Judges, 19.5 (8th cent. BCE - 5th cent. BCE)

19.5. וַיְהִי בַּיּוֹם הָרְבִיעִי וַיַּשְׁכִּימוּ בַבֹּקֶר וַיָּקָם לָלֶכֶת וַיֹּאמֶר אֲבִי הַנַּעֲרָה אֶל־חֲתָנוֹ סְעָד לִבְּךָ פַּת־לֶחֶם וְאַחַר תֵּלֵכוּ׃ 19.5. And it came to pass on the fourth day, that they arose early in the morning, and he rose up to depart: and the girl’s father said to his son in law, Refresh thy heart with a morsel of bread, and afterwards go your way."
19. Hebrew Bible, Lamentations, 4.2 (8th cent. BCE - 5th cent. BCE)

4.2. בְּנֵי צִיּוֹן הַיְקָרִים הַמְסֻלָּאִים בַּפָּז אֵיכָה נֶחְשְׁבוּ לְנִבְלֵי־חֶרֶשׂ מַעֲשֵׂה יְדֵי יוֹצֵר׃ 4.2. רוּחַ אַפֵּינוּ מְשִׁיחַ יְהוָה נִלְכַּד בִּשְׁחִיתוֹתָם אֲשֶׁר אָמַרְנוּ בְּצִלּוֹ נִחְיֶה בַגּוֹיִם׃ 4.2. The precious sons of Zion, Comparable to fine gold, How are they esteemed as earthen pitchers, The work of the hands of the potter!"
20. Homer, Iliad, 1.62 (8th cent. BCE - 7th cent. BCE)

1.62. /if war and pestilence alike are to ravage the Achaeans. But come, let us ask some seer or priest, or some reader of dreams—for a dream too is from Zeus—who might say why Phoebus Apollo is so angry, whether he finds fault with a vow or a hecatomb;
21. Hebrew Bible, Ezekiel, 37.1-37.14 (6th cent. BCE - 5th cent. BCE)

37.1. וְהִנַּבֵּאתִי כַּאֲשֶׁר צִוָּנִי וַתָּבוֹא בָהֶם הָרוּחַ וַיִּחְיוּ וַיַּעַמְדוּ עַל־רַגְלֵיהֶם חַיִל גָּדוֹל מְאֹד־מְאֹד׃ 37.1. הָיְתָה עָלַי יַד־יְהוָה וַיּוֹצִאֵנִי בְרוּחַ יְהוָה וַיְנִיחֵנִי בְּתוֹךְ הַבִּקְעָה וְהִיא מְלֵאָה עֲצָמוֹת׃ 37.2. וְהָיוּ הָעֵצִים אֲ‍שֶׁר־תִּכְתֹּב עֲלֵיהֶם בְּיָדְךָ לְעֵינֵיהֶם׃ 37.2. וְהֶעֱבִירַנִי עֲלֵיהֶם סָבִיב סָבִיב וְהִנֵּה רַבּוֹת מְאֹד עַל־פְּנֵי הַבִּקְעָה וְהִנֵּה יְבֵשׁוֹת מְאֹד׃ 37.3. וַיֹּאמֶר אֵלַי בֶּן־אָדָם הֲתִחְיֶינָה הָעֲצָמוֹת הָאֵלֶּה וָאֹמַר אֲדֹנָי יְהוִה אַתָּה יָדָעְתָּ׃ 37.4. וַיֹּאמֶר אֵלַי הִנָּבֵא עַל־הָעֲצָמוֹת הָאֵלֶּה וְאָמַרְתָּ אֲלֵיהֶם הָעֲצָמוֹת הַיְבֵשׁוֹת שִׁמְעוּ דְּבַר־יְהוָה׃ 37.5. כֹּה אָמַר אֲדֹנָי יְהוִה לָעֲצָמוֹת הָאֵלֶּה הִנֵּה אֲנִי מֵבִיא בָכֶם רוּחַ וִחְיִיתֶם׃ 37.6. וְנָתַתִּי עֲלֵיכֶם גִּדִים וְהַעֲלֵתִי עֲלֵיכֶם בָּשָׂר וְקָרַמְתִּי עֲלֵיכֶם עוֹר וְנָתַתִּי בָכֶם רוּחַ וִחְיִיתֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה׃ 37.7. וְנִבֵּאתִי כַּאֲשֶׁר צֻוֵּיתִי וַיְהִי־קוֹל כְּהִנָּבְאִי וְהִנֵּה־רַעַשׁ וַתִּקְרְבוּ עֲצָמוֹת עֶצֶם אֶל־עַצְמוֹ׃ 37.8. וְרָאִיתִי וְהִנֵּה־עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה וַיִּקְרַם עֲלֵיהֶם עוֹר מִלְמָעְלָה וְרוּחַ אֵין בָּהֶם׃ 37.9. וַיֹּאמֶר אֵלַי הִנָּבֵא אֶל־הָרוּחַ הִנָּבֵא בֶן־אָדָם וְאָמַרְתָּ אֶל־הָרוּחַ כֹּה־אָמַר אֲדֹנָי יְהוִה מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה וְיִחְיוּ׃ 37.11. וַיֹּאמֶר אֵלַי בֶּן־אָדָם הָעֲצָמוֹת הָאֵלֶּה כָּל־בֵּית יִשְׂרָאֵל הֵמָּה הִנֵּה אֹמְרִים יָבְשׁוּ עַצְמוֹתֵינוּ וְאָבְדָה תִקְוָתֵנוּ נִגְזַרְנוּ לָנוּ׃ 37.12. לָכֵן הִנָּבֵא וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֲנִי פֹתֵחַ אֶת־קִבְרוֹתֵיכֶם וְהַעֲלֵיתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַת יִשְׂרָאֵל׃ 37.13. וִידַעְתֶּם כִּי־אֲנִי יְהוָה בְּפִתְחִי אֶת־קִבְרוֹתֵיכֶם וּבְהַעֲלוֹתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי׃ 37.14. וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם וְהִנַּחְתִּי אֶתְכֶם עַל־אַדְמַתְכֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה דִּבַּרְתִּי וְעָשִׂיתִי נְאֻם־יְהוָה׃ 37.1. The hand of the LORD was upon me, and the LORD carried me out in a spirit, and set me down in the midst of the valley, and it was full of bones;" 37.2. and He caused me to pass by them round about, and, behold, there were very many in the open valley; and, lo, they were very dry." 37.3. And He said unto me: ‘Son of man, can these bones live?’ And I answered: ‘O Lord GOD, Thou knowest.’" 37.4. Then He said unto me: ‘Prophesy over these bones, and say unto them: O ye dry bones, hear the word of the LORD:" 37.5. Thus saith the Lord GOD unto these bones: Behold, I will cause breath to enter into you, and ye shall live." 37.6. And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD.’" 37.7. So I prophesied as I was commanded; and as I prophesied, there was a noise, and behold a commotion, and the bones came together, bone to its bone." 37.8. And I beheld, and, lo, there were sinews upon them, and flesh came up, and skin covered them above; but there was no breath in them." 37.9. Then said He unto me: ‘Prophesy unto the breath, prophesy, son of man, and say to the breath: Thus saith the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live.’" 37.10. So I prophesied as He commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great host." 37.11. Then He said unto me: ‘Son of man, these bones are the whole house of Israel; behold, they say: Our bones are dried up, and our hope is lost; we are clean cut off." 37.12. Therefore prophesy, and say unto them: Thus saith the Lord GOD: Behold, I will open your graves, and cause you to come up out of your graves, O My people; and I will bring you into the land of Israel." 37.13. And ye shall know that I am the LORD, when I have opened your graves, and caused you to come up out of your graves, O My people." 37.14. And I will put My spirit in you, and ye shall live, and I will place you in your own land; and ye shall know that I the LORD have spoken, and performed it, saith the LORD.’"
22. Hebrew Bible, Ecclesiastes, 5.7 (5th cent. BCE - 2nd cent. BCE)

5.7. אִם־עֹשֶׁק רָשׁ וְגֵזֶל מִשְׁפָּט וָצֶדֶק תִּרְאֶה בַמְּדִינָה אַל־תִּתְמַהּ עַל־הַחֵפֶץ כִּי גָבֹהַּ מֵעַל גָּבֹהַ שֹׁמֵר וּגְבֹהִים עֲלֵיהֶם׃ 5.7. If thou seest the oppression of the poor, and the violent perverting of justice and righteousness in the state, marvel not at the matter; for one higher than the high watcheth, and there are higher than they."
23. Hebrew Bible, Zechariah, 9.9-9.12, 9.14-9.15 (5th cent. BCE - 4th cent. BCE)

9.9. גִּילִי מְאֹד בַּת־צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלִַם הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא עָנִי וְרֹכֵב עַל־חֲמוֹר וְעַל־עַיִר בֶּן־אֲתֹנוֹת׃ 9.11. גַּם־אַתְּ בְּדַם־בְּרִיתֵךְ שִׁלַּחְתִּי אֲסִירַיִךְ מִבּוֹר אֵין מַיִם בּוֹ׃ 9.12. שׁוּבוּ לְבִצָּרוֹן אֲסִירֵי הַתִּקְוָה גַּם־הַיּוֹם מַגִּיד מִשְׁנֶה אָשִׁיב לָךְ׃ 9.14. וַיהוָה עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ וַאדֹנָי יְהֹוִה בַּשּׁוֹפָר יִתְקָע וְהָלַךְ בְּסַעֲרוֹת תֵּימָן׃ 9.15. יְהוָה צְבָאוֹת יָגֵן עֲלֵיהֶם וְאָכְלוּ וְכָבְשׁוּ אַבְנֵי־קֶלַע וְשָׁתוּ הָמוּ כְּמוֹ־יָיִן וּמָלְאוּ כַּמִּזְרָק כְּזָוִיּוֹת מִזְבֵּחַ׃ 9.9. Rejoice greatly, O daughter of Zion, Shout, O daughter of Jerusalem; Behold, thy king cometh unto thee, He is triumphant, and victorious, Lowly, and riding upon an ass, Even upon a colt the foal of an ass." 9.10. And I will cut off the chariot from Ephraim, And the horse from Jerusalem, And the battle bow shall be cut off, And he shall speak peace unto the nations; And his dominion shall be from sea to sea, And from the River to the ends of the earth." 9.11. As for thee also, because of the blood of thy covet I send forth thy prisoners out of the pit Wherein is no water." 9.12. Return to the stronghold, Ye prisoners of hope; Even to-day do I declare That I will render double unto thee." 9.14. And the LORD shall be seen over them, And His arrow shall go forth as the lightning; And the Lord GOD will blow the horn, And will go with whirlwinds of the south." 9.15. The LORD of hosts will defend them; And they shall devour, and shall tread down the sling-stones; And they shall drink, and make a noise as through wine; And they shall be filled like the basins, like the corners of the altar."
24. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)

960d. She it is that must furnish also to the State and its citizens, not merely health and salvation for their bodies, but also right legality in their souls, or rather the salvation of the laws. And this, as it seems clear to me, is what our laws still lack—namely, a right mode of naturally implanting in them this irreversible quality. Clin. The point you mention is a serious one, if it is really impossible to discover a means whereby everything may acquire some such quality.
25. Anon., 1 Enoch, 42 (3rd cent. BCE - 2nd cent. BCE)

42. Wisdom found no place where she might dwell; Then a dwelling-place was assigned her in the heavens.",Wisdom went forth to make her dwelling among the children of men, And found no dwelling-place:Wisdom returned to her place, And took her seat among the angels.,And unrighteousness went forth from her chambers: Whom she sought not she found, And dwelt with them,As rain in a desert And dew on a thirsty land.
26. Hebrew Bible, Daniel, 3.1-3.27 (2nd cent. BCE - 2nd cent. BCE)

3.1. אנתה [אַנְתְּ] מַלְכָּא שָׂמְתָּ טְּעֵם דִּי כָל־אֱנָשׁ דִּי־יִשְׁמַע קָל קַרְנָא מַשְׁרֹקִיתָא קיתרס [קַתְרוֹס] שַׂבְּכָא פְסַנְתֵּרִין וסיפניה [וְסוּפֹּנְיָה] וְכֹל זְנֵי זְמָרָא יִפֵּל וְיִסְגֻּד לְצֶלֶם דַּהֲבָא׃ 3.1. נְבוּכַדְנֶצַּר מַלְכָּא עֲבַד צְלֵם דִּי־דְהַב רוּמֵהּ אַמִּין שִׁתִּין פְּתָיֵהּ אַמִּין שִׁת אֲקִימֵהּ בְּבִקְעַת דּוּרָא בִּמְדִינַת בָּבֶל׃ 3.2. וּנְבוּכַדְנֶצַּר מַלְכָּא שְׁלַח לְמִכְנַשׁ לַאֲחַשְׁדַּרְפְּנַיָּא סִגְנַיָּא וּפַחֲוָתָא אֲדַרְגָּזְרַיָּא גְדָבְרַיָּא דְּתָבְרַיָּא תִּפְתָּיֵא וְכֹל שִׁלְטֹנֵי מְדִינָתָא לְמֵתֵא לַחֲנֻכַּת צַלְמָא דִּי הֲקֵים נְבוּכַדְנֶצַּר מַלְכָּא׃ 3.2. וּלְגֻבְרִין גִּבָּרֵי־חַיִל דִּי בְחַיְלֵהּ אֲמַר לְכַפָּתָה לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ לְמִרְמֵא לְאַתּוּן נוּרָא יָקִדְתָּא׃ 3.3. בֵּאדַיִן מַלְכָּא הַצְלַח לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ בִּמְדִינַת בָּבֶל׃ 3.3. בֵּאדַיִן מִתְכַּנְּשִׁין אֲחַשְׁדַּרְפְּנַיָּא סִגְנַיָּא וּפַחֲוָתָא אֲדַרְגָּזְרַיָּא גְדָבְרַיָּא דְּתָבְרַיָּא תִּפְתָּיֵא וְכֹל שִׁלְטֹנֵי מְדִינָתָא לַחֲנֻכַּת צַלְמָא דִּי הֲקֵים נְבוּכַדְנֶצַּר מַלְכָּא וקאמין [וְקָיְמִין] לָקֳבֵל צַלְמָא דִּי הֲקֵים נְבוּכַדְנֶצַּר׃ 3.4. וְכָרוֹזָא קָרֵא בְחָיִל לְכוֹן אָמְרִין עַמְמַיָּא אֻמַּיָּא וְלִשָּׁנַיָּא׃ 3.5. בְּעִדָּנָא דִּי־תִשְׁמְעוּן קָל קַרְנָא מַשְׁרוֹקִיתָא קיתרוס [קַתְרוֹס] סַבְּכָא פְּסַנְתֵּרִין סוּמְפֹּנְיָה וְכֹל זְנֵי זְמָרָא תִּפְּלוּן וְתִסְגְּדוּן לְצֶלֶם דַּהֲבָא דִּי הֲקֵים נְבוּכַדְנֶצַּר מַלְכָּא׃ 3.6. וּמַן־דִּי־לָא יִפֵּל וְיִסְגֻּד בַּהּ־שַׁעֲתָא יִתְרְמֵא לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא׃ 3.7. כָּל־קֳבֵל דְּנָה בֵּהּ־זִמְנָא כְּדִי שָׁמְעִין כָּל־עַמְמַיָּא קָל קַרְנָא מַשְׁרוֹקִיתָא קיתרס [קַתְרוֹס] שַׂבְּכָא פְּסַנְטֵרִין וְכֹל זְנֵי זְמָרָא נָפְלִין כָּל־עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא סָגְדִין לְצֶלֶם דַּהֲבָא דִּי הֲקֵים נְבוּכַדְנֶצַּר מַלְכָּא׃ 3.8. כָּל־קֳבֵל דְּנָה בֵּהּ־זִמְנָא קְרִבוּ גֻּבְרִין כַּשְׂדָּאִין וַאֲכַלוּ קַרְצֵיהוֹן דִּי יְהוּדָיֵא׃ 3.9. עֲנוֹ וְאָמְרִין לִנְבוּכַדְנֶצַּר מַלְכָּא מַלְכָּא לְעָלְמִין חֱיִי׃ 3.11. וּמַן־דִּי־לָא יִפֵּל וְיִסְגֻּד יִתְרְמֵא לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא׃ 3.12. אִיתַי גֻּבְרִין יְהוּדָאיִן דִּי־מַנִּיתָ יָתְהוֹן עַל־עֲבִידַת מְדִינַת בָּבֶל שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ גֻּבְרַיָּא אִלֵּךְ לָא־שָׂמוּ עליך [עֲלָךְ] מַלְכָּא טְעֵם לאלהיך [לֵאלָהָךְ] לָא פָלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימְתָּ לָא סָגְדִין׃ 3.13. בֵּאדַיִן נְבוּכַדְנֶצַּר בִּרְגַז וַחֲמָה אֲמַר לְהַיְתָיָה לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ בֵּאדַיִן גֻּבְרַיָּא אִלֵּךְ הֵיתָיוּ קֳדָם מַלְכָּא׃ 3.14. עָנֵה נְבֻכַדְנֶצַּר וְאָמַר לְהוֹן הַצְדָּא שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ לֵאלָהַי לָא אִיתֵיכוֹן פָּלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימֶת לָא סָגְדִין׃ 3.15. כְּעַן הֵן אִיתֵיכוֹן עֲתִידִין דִּי בְעִדָּנָא דִּי־תִשְׁמְעוּן קָל קַרְנָא מַשְׁרוֹקִיתָא קיתרס [קַתְרוֹס] שַׂבְּכָא פְּסַנְתֵּרִין וְסוּמְפֹּנְיָה וְכֹל זְנֵי זְמָרָא תִּפְּלוּן וְתִסְגְּדוּן לְצַלְמָא דִי־עַבְדֵת וְהֵן לָא תִסְגְּדוּן בַּהּ־שַׁעֲתָה תִתְרְמוֹן לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא וּמַן־הוּא אֱלָהּ דֵּי יְשֵׁיזְבִנְכוֹן מִן־יְדָי׃ 3.16. עֲנוֹ שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ וְאָמְרִין לְמַלְכָּא נְבוּכַדְנֶצַּר לָא־חַשְׁחִין אֲנַחְנָה עַל־דְּנָה פִּתְגָם לַהֲתָבוּתָךְ׃ 3.17. הֵן אִיתַי אֱלָהַנָא דִּי־אֲנַחְנָא פָלְחִין יָכִל לְשֵׁיזָבוּתַנָא מִן־אַתּוּן נוּרָא יָקִדְתָּא וּמִן־יְדָךְ מַלְכָּא יְשֵׁיזִב׃ 3.18. וְהֵן לָא יְדִיעַ לֶהֱוֵא־לָךְ מַלְכָּא דִּי לאלהיך [לֵאלָהָךְ] לָא־איתינא [אִיתַנָא] פָלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימְתָּ לָא נִסְגֻּד׃ 3.19. בֵּאדַיִן נְבוּכַדְנֶצַּר הִתְמְלִי חֱמָא וּצְלֵם אַנְפּוֹהִי אשתנו [אֶשְׁתַּנִּי] עַל־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ עָנֵה וְאָמַר לְמֵזֵא לְאַתּוּנָא חַד־שִׁבְעָה עַל דִּי חֲזֵה לְמֵזְיֵהּ׃ 3.21. בֵּאדַיִן גֻּבְרַיָּא אִלֵּךְ כְּפִתוּ בְּסַרְבָּלֵיהוֹן פטישיהון [פַּטְּשֵׁיהוֹן] וְכַרְבְּלָתְהוֹן וּלְבֻשֵׁיהוֹן וּרְמִיו לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא׃ 3.22. כָּל־קֳבֵל דְּנָה מִן־דִּי מִלַּת מַלְכָּא מַחְצְפָה וְאַתּוּנָא אֵזֵה יַתִּירָא גֻּבְרַיָּא אִלֵּךְ דִּי הַסִּקוּ לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ קַטִּל הִמּוֹן שְׁבִיבָא דִּי נוּרָא׃ 3.23. וְגֻבְרַיָּא אִלֵּךְ תְּלָתֵּהוֹן שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ נְפַלוּ לְגוֹא־אַתּוּן־נוּרָא יָקִדְתָּא מְכַפְּתִין׃ 3.24. אֱדַיִן נְבוּכַדְנֶצַּר מַלְכָּא תְּוַהּ וְקָם בְּהִתְבְּהָלָה עָנֵה וְאָמַר לְהַדָּבְרוֹהִי הֲלָא גֻבְרִין תְּלָתָא רְמֵינָא לְגוֹא־נוּרָא מְכַפְּתִין עָנַיִן וְאָמְרִין לְמַלְכָּא יַצִּיבָא מַלְכָּא׃ 3.25. עָנֵה וְאָמַר הָא־אֲנָה חָזֵה גֻּבְרִין אַרְבְּעָה שְׁרַיִן מַהְלְכִין בְּגוֹא־נוּרָא וַחֲבָל לָא־אִיתַי בְּהוֹן וְרֵוֵהּ דִּי רביעיא [רְבִיעָאָה] דָּמֵה לְבַר־אֱלָהִין׃ 3.26. בֵּאדַיִן קְרֵב נְבוּכַדְנֶצַּר לִתְרַע אַתּוּן נוּרָא יָקִדְתָּא עָנֵה וְאָמַר שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד־נְגוֹ עַבְדוֹהִי דִּי־אֱלָהָא עליא [עִלָּאָה] פֻּקוּ וֶאֱתוֹ בֵּאדַיִן נָפְקִין שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ מִן־גּוֹא נוּרָא׃ 3.27. וּמִתְכַּנְּשִׁין אֲחַשְׁדַּרְפְּנַיָּא סִגְנַיָּא וּפַחֲוָתָא וְהַדָּבְרֵי מַלְכָּא חָזַיִן לְגֻבְרַיָּא אִלֵּךְ דִּי לָא־שְׁלֵט נוּרָא בְּגֶשְׁמְהוֹן וּשְׂעַר רֵאשְׁהוֹן לָא הִתְחָרַךְ וְסָרְבָּלֵיהוֹן לָא שְׁנוֹ וְרֵיחַ נוּר לָא עֲדָת בְּהוֹן׃ 3.1. Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits; he set it up in the plain of Dura, in the province of Babylon." 3.2. Then Nebuchadnezzar the king sent to gather together the satraps, the prefects, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up." 3.3. Then the satraps, the prefects, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up." 3.4. And the herald cried aloud: ‘To you it is commanded, O peoples, nations, and languages," 3.5. that at what time ye hear the sound of the horn, pipe, harp, trigon, psaltery, bagpipe, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up;" 3.6. and whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace.’" 3.7. Therefore at that time, when all the peoples heard the sound of the horn, pipe, harp, trigon, psaltery, and all kinds of music, all the peoples, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up." 3.8. Wherefore at that time certain Chaldeans came near, and brought accusation against the Jews." 3.9. They spoke and said to Nebuchadnezzar the king: ‘O king, live for ever!" 3.10. Thou, O king, hast made a decree, that every man that shall hear the sound of the horn, pipe, harp, trigon, psaltery, and bagpipe, and all kinds of music, shall fall down and worship the golden image;" 3.11. and whoso falleth not down and worshippeth shall be cast into the midst of a burning fiery furnace." 3.12. There are certain Jews whom thou hast appointed over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.’" 3.13. Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abed-nego. Then were these men brought before the king." 3.14. Nebuchadnezzar spoke and said unto them: ‘Is it true, O Shadrach, Meshach, and Abed-nego, that ye serve not my gods, nor worship the golden image which I have set up?" 3.15. Now if ye be ready that at what time ye hear the sound of the horn, pipe, harp, trigon, psaltery, and bagpipe, and all kinds of music, ye fall down and worship the image which I have made, well; but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is the god that shall deliver you out of my hands?’" 3.16. Shadrach, Meshach, and Abed-nego, answered and said to the king: ‘O Nebuchadnezzar, we have no need to answer thee in this matter." 3.17. If our God whom we serve is able to deliver us, He will deliver us from the burning fiery furnace, and out of thy hand, O king." 3.18. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.’" 3.19. Then was Nebuchadnezzar filled with fury, and the form of his visage was changed, against Shadrach, Meshach, and Abed-nego; he spoke, and commanded that they should heat the furnace seven times more than it was wont to be heated." 3.20. And he commanded certain mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace." 3.21. Then these men were bound in their cloaks, their tunics, and their robes, and their other garments, and were cast into the midst of the burning fiery furnace." 3.22. Therefore because the king’s commandment was peremptory, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego." 3.23. And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace." 3.24. Then Nebuchadnezzar the king was alarmed, and rose up in haste; he spoke and said unto his ministers: ‘Did not we cast three men bound into the midst of the fire?’ They answered and said unto the king: ‘True, O king.’" 3.25. He answered and said: ‘Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the appearance of the fourth is like a son of the gods.’" 3.26. Then Nebuchadnezzar came near to the mouth of the burning fiery furnace; he spoke and said: ‘Shadrach, Meshach, and Abed-nego, ye servants of God Most High, come forth, and come hither.’ Then Shadrach, Meshach, and Abed-nego, came forth out of the midst of the fire." 3.27. And the satraps, the prefects, and the governors, and the king’s ministers, being gathered together, saw these men, that the fire had no power upon their bodies, nor was the hair of their head singed, neither were their cloaks changed, nor had the smell of fire passed on them."
27. Septuagint, Ecclesiasticus (Siracides), 4.11-4.19, 24.1-24.34, 34.1-34.8, 51.13-51.30 (2nd cent. BCE - 2nd cent. BCE)

4.11. Wisdom exalts her sons and gives help to those who seek her. 4.12. Whoever loves her loves life,and those who seek her early will be filled with joy. 4.13. Whoever holds her fast will obtain glory,and the Lord will bless the place she enters. 4.14. Those who serve her will minister to the Holy One;the Lord loves those who love her. 4.15. He who obeys her will judge the nations,and whoever gives heed to her will dwell secure. 4.16. If he has faith in her he will obtain her;and his descendants will remain in possession of her. 4.17. For at first she will walk with him on tortuous paths,she will bring fear and cowardice upon him,and will torment him by her discipline until she trusts him,and she will test him with her ordices. 4.18. Then she will come straight back to him and gladden him,and will reveal her secrets to him. 4.19. If he goes astray she will forsake him,and hand him over to his ruin. 24.1. Wisdom will praise herself,and will glory in the midst of her people. 24.1. In the holy tabernacle I ministered before him,and so I was established in Zion. 24.2. In the assembly of the Most High she will open her mouth,and in the presence of his host she will glory: 24.2. For the remembrance of me is sweeter than honey,and my inheritance sweeter than the honeycomb. 24.3. I came forth from the mouth of the Most High,and covered the earth like a mist. 24.3. I went forth like a canal from a river and like a water channel into a garden. 24.4. I dwelt in high places,and my throne was in a pillar of cloud. 24.5. Alone I have made the circuit of the vault of heaven and have walked in the depths of the abyss. 24.6. In the waves of the sea, in the whole earth,and in every people and nation I have gotten a possession. 24.7. Among all these I sought a resting place;I sought in whose territory I might lodge. 24.8. Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance. 24.9. From eternity, in the beginning, he created me,and for eternity I shall not cease to exist. 24.11. In the beloved city likewise he gave me a resting place,and in Jerusalem was my dominion. 24.12. So I took root in an honored people,in the portion of the Lord, who is their inheritance. 24.13. I grew tall like a cedar in Lebanon,and like a cypress on the heights of Hermon. 24.14. I grew tall like a palm tree in En-gedi,and like rose plants in Jericho;like a beautiful olive tree in the field,and like a plane tree I grew tall. 24.15. Like cassia and camels thorn I gave forth the aroma of spices,and like choice myrrh I spread a pleasant odor,like galbanum, onycha, and stacte,and like the fragrance of frankincense in the tabernacle. 24.16. Like a terebinth I spread out my branches,and my branches are glorious and graceful. 24.17. Like a vine I caused loveliness to bud,and my blossoms became glorious and abundant fruit. 24.19. Come to me, you who desire me,and eat your fill of my produce. 24.21. Those who eat me will hunger for more,and those who drink me will thirst for more. 24.22. Whoever obeys me will not be put to shame,and those who work with my help will not sin. 24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob. 24.25. It fills men with wisdom, like the Pishon,and like the Tigris at the time of the first fruits. 24.26. It makes them full of understanding, like the Euphrates,and like the Jordan at harvest time. 24.27. It makes instruction shine forth like light,like the Gihon at the time of vintage. 24.28. Just as the first man did not know her perfectly,the last one has not fathomed her; 24.29. for her thought is more abundant than the sea,and her counsel deeper than the great abyss. 24.31. I said, "I will water my orchard and drench my garden plot";and lo, my canal became a river,and my river became a sea. 24.32. I will again make instruction shine forth like the dawn,and I will make it shine afar; 24.33. I will again pour out teaching like prophecy,and leave it to all future generations. 24.34. Observe that I have not labored for myself alone,but for all who seek instruction. 34.1. A man of no understanding has vain and false hopes,and dreams give wings to fools. 34.1. He that is inexperienced knows few things,but he that has traveled acquires much cleverness. 34.2. As one who catches at a shadow and pursues the wind,so is he who gives heed to dreams. 34.2. Like one who kills a son before his fathers eyes is the man who offers a sacrifice from the property of the poor. 34.3. The vision of dreams is this against that,the likeness of a face confronting a face. 34.4. From an unclean thing what will be made clean?And from something false what will be true? 34.5. Divinations and omens and dreams are folly,and like a woman in travail the mind has fancies. 34.6. Unless they are sent from the Most High as a visitation,do not give your mind to them. 34.7. For dreams have deceived many,and those who put their hope in them have failed. 34.8. Without such deceptions the law will be fulfilled,and wisdom is made perfect in truthful lips. 51.13. While I was still young, before I went on my travels,I sought wisdom openly in my prayer. 51.14. Before the temple I asked for her,and I will search for her to the last. 51.15. From blossom to ripening grape my heart delighted in her;my foot entered upon the straight path;from my youth I followed her steps. 51.16. I inclined my ear a little and received her,and I found for myself much instruction. 51.17. I made progress therein;to him who gives wisdom I will give glory. 51.18. For I resolved to live according to wisdom,and I was zealous for the good;and I shall never be put to shame. 51.19. My soul grappled with wisdom,and in my conduct I was strict;I spread out my hands to the heavens,and lamented my ignorance of her. 51.21. My heart was stirred to seek her,therefore I have gained a good possession. 51.22. The Lord gave me a tongue as my reward,and I will praise him with it. 51.23. Draw near to me, you who are untaught,and lodge in my school. 51.24. Why do you say you are lacking in these things,and why are your souls very thirsty? 51.25. I opened my mouth and said,Get these things for yourselves without money. 51.26. Put your neck under the yoke,and let your souls receive instruction;it is to be found close by. 51.27. See with your eyes that I have labored little and found myself much rest. 51.28. Get instruction with a large sum of silver,and you will gain by it much gold. 51.29. May your soul rejoice in his mercy,and may you not be put to shame when you praise him.
28. Septuagint, Wisdom of Solomon, 2.12-2.18, 5.1-5.2, 5.5, 6.1-6.12, 6.14, 6.23-6.24, 7.1-7.2, 7.7, 7.12, 7.21-7.29, 8.2-8.4, 8.6, 8.9, 8.16, 8.18, 8.21, 9.2, 9.4, 9.9-9.10, 14.2, 24.8-24.11, 24.21, 24.23, 24.33, 34.3 (2nd cent. BCE - 1st cent. BCE)

2.12. Let us lie in wait for the righteous man,because he is inconvenient to us and opposes our actions;he reproaches us for sins against the law,and accuses us of sins against our training. 2.13. He professes to have knowledge of God,and calls himself a child of the Lord. 2.14. He became to us a reproof of our thoughts; 2.15. the very sight of him is a burden to us,because his manner of life is unlike that of others,and his ways are strange. 2.16. We are considered by him as something base,and he avoids our ways as unclean;he calls the last end of the righteous happy,and boasts that God is his father. 2.17. Let us see if his words are true,and let us test what will happen at the end of his life; 2.18. for if the righteous man is Gods son, he will help him,and will deliver him from the hand of his adversaries. 5.1. Then the righteous man will stand with great confidence in the presence of those who have afflicted him,and those who make light of his labors. 5.5. Why has he been numbered among the sons of God?And why is his lot among the saints? 6.1. Listen therefore, O kings, and understand;learn, O judges of the ends of the earth. 6.2. Give ear, you that rule over multitudes,and boast of many nations. 6.3. For your dominion was given you from the Lord,and your sovereignty from the Most High,who will search out your works and inquire into your plans. 6.4. Because as servants of his kingdom you did not rule rightly,nor keep the law,nor walk according to the purpose of God 6.5. he will come upon you terribly and swiftly,because severe judgment falls on those in high places. 6.6. For the lowliest man may be pardoned in mercy,but mighty men will be mightily tested. 6.7. For the Lord of all will not stand in awe of any one,nor show deference to greatness;because he himself made both small and great,and he takes thought for all alike. 6.8. But a strict inquiry is in store for the mighty. 6.9. To you then, O monarchs, my words are directed,that you may learn wisdom and not transgress. 6.10. For they will be made holy who observe holy things in holiness,and those who have been taught them will find a defense. 6.11. Therefore set your desire on my words;long for them, and you will be instructed. 6.12. Wisdom is radiant and unfading,and she is easily discerned by those who love her,and is found by those who seek her. 6.14. He who rises early to seek her will have no difficulty,for he will find her sitting at his gates. 6.23. neither will I travel in the company of sickly envy,for envy does not associate with wisdom. 6.24. A multitude of wise men is the salvation of the world,and a sensible king is the stability of his people. 7.1. I also am mortal, like all men,a descendant of the first-formed child of earth;and in the womb of a mother I was molded into flesh 7.2. within the period of ten months, compacted with blood,from the seed of a man and the pleasure of marriage. 7.7. Therefore I prayed, and understanding was given me;I called upon God, and the spirit of wisdom came to me. 7.12. I rejoiced in them all, because wisdom leads them;but I did not know that she was their mother. 7.21. I learned both what is secret and what is manifest 7.22. for wisdom, the fashioner of all things, taught me. For in her there is a spirit that is intelligent, holy,unique, manifold, subtle,mobile, clear, unpolluted,distinct, invulnerable, loving the good, keen,irresistible 7.23. beneficent, humane, steadfast, sure, free from anxiety,all-powerful, overseeing all,and penetrating through all spirits that are intelligent and pure and most subtle. 7.24. For wisdom is more mobile than any motion;because of her pureness she pervades and penetrates all things. 7.25. For she is a breath of the power of God,and a pure emanation of the glory of the Almighty;therefore nothing defiled gains entrance into her. 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 7.27. Though she is but one, she can do all things,and while remaining in herself, she renews all things;in every generation she passes into holy souls and makes them friends of God, and prophets; 7.28. for God loves nothing so much as the man who lives with wisdom. 7.29. For she is more beautiful than the sun,and excels every constellation of the stars. Compared with the light she is found to be superior 8.2. I loved her and sought her from my youth,and I desired to take her for my bride,and I became enamored of her beauty. 8.3. She glorifies her noble birth by living with God,and the Lord of all loves her. 8.4. For she is an initiate in the knowledge of God,and an associate in his works. 8.6. And if understanding is effective,who more than she is fashioner of what exists? 8.9. Therefore I determined to take her to live with me,knowing that she would give me good counsel and encouragement in cares and grief. 8.16. When I enter my house, I shall find rest with her,for companionship with her has no bitterness,and life with her has no pain, but gladness and joy. 8.18. and in friendship with her, pure delight,and in the labors of her hands, unfailing wealth,and in the experience of her company, understanding,and renown in sharing her words,I went about seeking how to get her for myself. 8.21. But I perceived that I would not possess wisdom unless God gave her to me -- and it was a mark of insight to know whose gift she was -- so I appealed to the Lord and besought him,and with my whole heart I said: 9.2. and by thy wisdom hast formed man,to have dominion over the creatures thou hast made 9.4. give me the wisdom that sits by thy throne,and do not reject me from among thy servants. 9.9. With thee is wisdom, who knows thy works and was present when thou didst make the world,and who understand what is pleasing in thy sight and what is right according to thy commandments. 9.10. Send her forth from the holy heavens,and from the throne of thy glory send her,that she may be with me and toil,and that I may learn what is pleasing to thee. 14.2. For it was desire for gain that planned that vessel,and wisdom was the craftsman who built it;
29. Philo of Alexandria, On The Cherubim, 41-42, 40 (1st cent. BCE - 1st cent. CE)

40. And Adam knew his wife, and she conceived and brought forth Cain; and she said I have gotten a man by means of the Lord; and he caused her also to bring forth Abel his Brother." These men, to whose virtue the Jewish legislation bears testimony, he does not represent as knowing their wives, such as Abraham, Isaac, Jacob, Moses, and if there are any others of like zeal with them; 40. A third view of the question is, that no king or tyrant may ever despise an obscure private individual, from being full of insolence and haughty pride; but that such an one, coming as a pupil to the school of the sacred laws, may relax his eyebrows, unlearning his self-opinionativeness, and yielding rather to true reason.
30. Philo of Alexandria, On The Confusion of Tongues, 146, 144 (1st cent. BCE - 1st cent. CE)

144. What then is this hidden meaning? Those who, as it were, attribute many fathers to existing things, and who represent the company of the gods as numerous, displaying great ignorance of the nature of things and causing great confusion, and making pleasure the proper object of the soul, are those who are, if we must tell the plain truth, spoken of as the builders of the aforesaid city, and of the citadel in it; having increased the efficient causes of the desired end, building them up like houses, being, as I imagine, in no respect different from the children of the harlot whom the law expels from the assembly of God, where it says, "The offspring of a harlot shall not come into the assembly of the Lord." Because, like archers shooting at random at many objects, and not aiming skilfully or successfully at any one mark, so these men, putting forward ten thousand principles and causes for the creation of the universe, every one of which is false, display a perfect ignorance of the one Creator and Father of all things;
31. Philo of Alexandria, On Drunkenness, 31 (1st cent. BCE - 1st cent. CE)

31. Accordingly wisdom is represented by some one of the beings of the divine company as speaking of herself in this manner: "God created me as the first of his works, and before the beginning of time did he establish me." For it was necessary that all the things which came under the head of the creation must be younger than the mother and nurse of the whole universe. IX.
32. Philo of Alexandria, On Flight And Finding, 109, 101 (1st cent. BCE - 1st cent. CE)

101. But the divine word which is above these does not come into any visible appearance, inasmuch as it is not like to any of the things that come under the external senses, but is itself an image of God, the most ancient of all the objects of intellect in the whole world, and that which is placed in the closest proximity to the only truly existing God, without any partition or distance being interposed between them: for it is said, "I will speak unto thee from above the mercyseat, in the midst, between the two Cherubim." So that the word is, as it were, the charioteer of the powers, and he who utters it is the rider, who directs the charioteer how to proceed with a view to the proper guidance of the universe.
33. Philo of Alexandria, On The Change of Names, 205, 208-209, 3-10 (1st cent. BCE - 1st cent. CE)

10. And what wonder is there if the living God is beyond the reach of the comprehension of man, when even the mind that is in each of us is unintelligible and unknown to us? Who has ever beheld the essence of the soul? the obscure nature of which has given rise to an infinite number of contests among the sophists who have brought forward opposite opinions, some of which are inconsistent with any kind of nature.
34. Philo of Alexandria, On The Creation of The World, 10-13, 134-139, 14, 140-146, 15-19, 2, 20-29, 3, 30-38, 4, 40, 5-6, 69, 7, 70-72, 8-9, 1 (1st cent. BCE - 1st cent. CE)

1. of other lawgivers, some have set forth what they considered to be just and reasonable, in a naked and unadorned manner, while others, investing their ideas with an abundance of amplification, have sought to bewilder the people, by burying the truth under a heap of fabulous inventions.
35. Philo of Alexandria, On The Posterity of Cain, 135, 14-17, 13 (1st cent. BCE - 1st cent. CE)

13. These suggestions and such as these are what he gives to the rest of the world, but he himself so insatiably desires to behold him, and to be beheld by him, that he supplicates him to display to his eye his nature of which it is impossible to form a conjecture, so that he may become acquainted with it, that thus he might receive a most well-grounded certainty of knowledge that could not be mistaken, in exchange for uncertain doubts; and he will never cease from urging his desire, but even, though he is aware that he desires a matter which is difficult of attainment, or rather which is wholly unattainable, he still strives on, in no way remitting his intense anxiety, but without admitting any excuse, or any hesitation, or vacillation; using all the means in his power to gain his object. V.
36. Philo of Alexandria, On Sobriety, 36 (1st cent. BCE - 1st cent. CE)

37. Philo of Alexandria, On The Special Laws, 1.81 (1st cent. BCE - 1st cent. CE)

1.81. For if it was necessary to examine the mortal body of the priest that it ought not be imperfect through any misfortune, much more was it necessary to look into his immortal soul, which they say is fashioned in the form of the living God. Now the image of God is the Word, by which all the world was made.
38. Philo of Alexandria, On The Virtues, 62 (1st cent. BCE - 1st cent. CE)

62. Moreover, wisdom is a thing not only more ancient than my own birth, but even than the creation of the universal world; nor is it lawful nor possible for any one to decide in such a matter but God alone, and those who love wisdom with guilelessness, and sincerity and truth;
39. Philo of Alexandria, Allegorical Interpretation, 1.43, 1.65, 2.86 (1st cent. BCE - 1st cent. CE)

1.43. And God planted a paradise in Eden, in the east: and there he placed the man whom he had Formed:" for he called that divine and heavenly wisdom by many names; and he made it manifest that it had many appellations; for he called it the beginning, and the image, and the sight of God. And now he exhibits the wisdom which is conversant about the things of the earth (as being an imitation of this archetypal wisdom), in the plantation of this Paradise. For let not such impiety ever occupy our thoughts as for us to suppose that God cultivates the land and plants paradises, since if we were to do so, we should be presently raising the question of why he does so: for it could not be that he might provide himself with pleasant places of recreation and pastime, or with amusement. 1.65. Let us examine the expressions of the writer: "A river," says he, "goes forth out of Eden, to water the Paradise." This river is generic goodness; and this issues forth out of the Eden of the wisdom of God, and that is the word of God. For it is according to the word of God, that generic virtue was created. And generic virtue waters the Paradise: that is to say, it waters the particular virtues. But it does not derive its beginnings from any principle of locality, but from a principle of preeminence. For each of the virtues is really and truly a ruler and a queen. And the expression, "is separated," is equivalent to "is marked off by fixed boundaries;" since wisdom appoints them settled limits with reference to what is to be done. Courage with respect to what is to be endured; temperance with reference to what is to be chosen; and justice in respect of what is to be distributed. XX.
40. Philo of Alexandria, Questions On Genesis, 2.62 (1st cent. BCE - 1st cent. CE)

41. Philo of Alexandria, Who Is The Heir, 206, 62, 205 (1st cent. BCE - 1st cent. CE)

205. And the Father who created the universe has given to his archangelic and most ancient Word a pre-eminent gift, to stand on the confines of both, and separated that which had been created from the Creator. And this same Word is continually a suppliant to the immortal God on behalf of the mortal race, which is exposed to affliction and misery; and is also the ambassador, sent by the Ruler of all, to the subject race.
42. Philo of Alexandria, That The Worse Attacks The Better, 54 (1st cent. BCE - 1st cent. CE)

54. If, therefore, each of these things, the outward sense and the mind, receive the honour which I have been describing, then it follows of necessity that I, who use them both, must derive advantage from them. But if, carrying your language away a long distance from the mind and from the outward sense, you think your father, that is to say, the world which produced you, and your mother, wisdom, by means of which the universe was completed, worthy of honour, you yourself shall be well treated; for neither does God, who is full of everything, nor sublime and perfect knowledge, want anything. So that he who is inclined to pay proper attention to them, benefits not those who receive his attentions and who are in no need of anything, but himself most exceedingly.
43. Philo of Alexandria, That God Is Unchangeable, 182-183, 54, 181 (1st cent. BCE - 1st cent. CE)

181. among whom we must enroll Balaam, for he also is a child of the earth, and not a shoot of heaven, and a proof of this is, that he, being influenced by omens and false prophecies, not even when the eye of his soul, which had been closed, recovered its sight, and "saw the angel of God standing against him in the way;"45 not even then did he turn back and desist from doing wrong, but giving way to a mighty torrent of folly, he was washed away and swallowed up by it.
44. Josephus Flavius, Jewish Antiquities, 1.72-1.73 (1st cent. CE - 1st cent. CE)

1.72. 1. Now this posterity of Seth continued to esteem God as the Lord of the universe, and to have an entire regard to virtue, for seven generations; but in process of time they were perverted, and forsook the practices of their forefathers; and did neither pay those honors to God which were appointed them, nor had they any concern to do justice towards men. But for what degree of zeal they had formerly shown for virtue, they now showed by their actions a double degree of wickedness, whereby they made God to be their enemy. 1.73. For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants.
45. New Testament, 1 Corinthians, 1.24, 8.6, 10.4 (1st cent. CE - 1st cent. CE)

1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ.
46. New Testament, 1 Timothy, 6.16 (1st cent. CE - 1st cent. CE)

6.16. who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen.
47. New Testament, 2 Corinthians, 4.4 (1st cent. CE - 1st cent. CE)

48. New Testament, Apocalypse, 3.14 (1st cent. CE - 1st cent. CE)

3.14. To the angel of the assembly in Laodicea write: "The Amen, the Faithful and True Witness, the Head of God's creation, says these things:
49. New Testament, Colossians, 1.15-1.18 (1st cent. CE - 1st cent. CE)

1.15. who is the image of the invisible God, the firstborn of all creation. 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17. He is before all things, and in him all things are held together. 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
50. New Testament, Ephesians, 5.21-5.33 (1st cent. CE - 1st cent. CE)

5.21. subjecting yourselves one to another in the fear of Christ. 5.22. Wives, be subject to your own husbands, as to the Lord. 5.23. For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body. 5.24. But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything. 5.25. Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 5.26. that he might sanctify it, having cleansed it by the washing of water with the word 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.28. Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself. 5.29. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.30. because we are members of his body, of his flesh and bones. 5.31. For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh. 5.32. This mystery is great, but I speak concerning Christ and of the assembly. 5.33. Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband.
51. New Testament, Galatians, 4 (1st cent. CE - 1st cent. CE)

52. New Testament, Hebrews, 1.1-1.4, 2.1, 3.1-3.2, 3.7-3.8, 4.2, 4.12-4.13, 6.1, 9.14, 10.1, 11.3, 12.18, 12.22-12.23, 12.28-12.29 (1st cent. CE - 1st cent. CE)

1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways 1.2. has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; 1.4. having become so much better than the angels, as he has inherited a more excellent name than they have. 2.1. Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away. 3.1. Therefore, holy brothers, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, Jesus; 3.2. who was faithful to him who appointed him, as also was Moses in all his house. 3.7. Therefore, even as the Holy Spirit says, "Today if you will hear his voice 3.8. Don't harden your hearts, as in the provocation, Like as in the day of the trial in the wilderness 4.2. For indeed we have had good news preached to us, even as they also did, but the word they heard didn't profit them, because it wasn't mixed with faith by those who heard. 4.12. For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and is able to discern the thoughts and intentions of the heart. 4.13. There is no creature that is hidden from his sight, but all things are naked and laid open before the eyes of him with whom we have to do. 6.1. Therefore leaving the doctrine of the first principles of Christ, let us press on to perfection -- not laying again a foundation of repentance from dead works, of faith toward God 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 10.1. For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. 11.3. By faith, we understand that the universe has been framed by the word of God, so that what is seen has not been made out of things which are visible. 12.18. For you have not come to a mountain that might be touched, and that burned with fire, and to blackness, darkness, tempest 12.22. But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels 12.23. to the general assembly and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect 12.28. Therefore, receiving a kingdom that can't be shaken, let us have grace, by which we may offer service well pleasing to God, with reverence and awe 12.29. for our God is a consuming fire.
53. New Testament, Philippians, 2.5-2.11 (1st cent. CE - 1st cent. CE)

2.5. Have this in your mind, which was also in Christ Jesus 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
54. New Testament, Romans, 11.2, 11.34 (1st cent. CE - 1st cent. CE)

11.2. God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel: 11.34. For who has known the mind of the Lord? Or who has been his counselor?
55. New Testament, John, 1.1-1.18, 3.16, 10.6, 14.28 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 14.28. You heard how I told you, 'I go away, and I come to you.' If you loved me, you would have rejoiced, because I said 'I am going to my Father;' for the Father is greater than I.
56. New Testament, Luke, 7.28, 11.31 (1st cent. CE - 1st cent. CE)

7.28. For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he. 11.31. The Queen of the South will rise up in the judgment with the men of this generation, and will condemn them: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, one greater than Solomon is here.
57. New Testament, Matthew, 9.15, 12.42, 23.8-23.9 (1st cent. CE - 1st cent. CE)

9.15. Jesus said to them, "Can the friends of the bridegroom mourn, as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast. 12.42. The queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven.
58. Plutarch, On Isis And Osiris, 43 (1st cent. CE - 2nd cent. CE)

43. They think that the risings of the Nile have some relation to the illuminations of the moon; for the greatest rising, Besides the famous ancient Nilometer at Elephantinê, others have been found at Philae, Edfu, and Esna. in the neighbourhood of Elephantinê, is twenty-eight cubits, which is the number of its illuminations that form the measure of each of its monthly cycles; the rising in the neighbourhood of Mendes and Xoïs, which is the least, is six cubits, corresponding to the first quarter. The mean rising, in the neighbourhood of Memphis, when it is normal, is fourteen cubits, corresponding to the full moon. The Apis, they say, is the animate image of Osiris, Cf. 359and 362 c, supra . and he comes into being when a fructifying light thrusts forth from the moon and falls upon a cow in her breeding-season. Cf. Moralia, 718 b, and Aelian, De Natura Animalium, xi. 10. Wherefore there are many things in the Apis that resemble features of the moon, his bright parts being darkened by the shadowy. Moreover, at the time of the new moon in the month of Pharnenoth they celebrate a festival to which they give the name of Osiris’s coming to the Moon, and this marks the beginning of the spring. Thus they make the power of Osiris to be fixed in the Moon, and say that Isis, since she is generation, is associated with him. For this reason they also call the Moon the mother of the world, and they think that she has a nature both male and female, as she is receptive and made pregt by the Sun, but she herself in turn emits and disseminates into the air generative principles. For, as they believe, the destructive activity of Typhon does not always prevail, but oftentimes is overpowered by such generation and put in bonds, and then at a later time is again released and contends against Horus, Cf. 358 d, supra . who is the terrestrial universe; and this is never completely exempt either from dissolution or from generation. 43. They think that the risings of the Nile have some relation to the illuminations of the moon; for the greatest rising, in the neighbourhood of Elephantinê, is twenty-eight cubits, which is the number of its illuminations that form the measure of each of its monthly cycles; the rising in the neighbourhood of Mendes and Xoïs, which is the least, is six cubits, corresponding to the first quarter. The mean rising, in the neighbourhood of Memphis, when it is normal, is fourteen cubits, corresponding to the full moon. The Apis, they say, is the animate image of Osiris, and he comes into being when a fructifying light thrusts forth from the moon and falls upon a cow in her breeding-season. Wherefore there are many things in the Apis that resemble features of the moon, his bright parts being darkened by the shadowy. Moreover, at the time of the new moon in the month of Phamenoth they celebrate a festival to which they give the name of "Osiris's coming to the Moon," and this marks the beginning of the spring. Thus they make the power of Osiris to be fixed in the Moon, and say that Isis, since she is generation, is associated with him. For this reason they also call the Moon the mother of the world, and they think that she has a nature both male and female, as she is receptive and made pregt by the Sun, but she herself in turn emits and disseminates into the air generative principles. For, as they believe, the destructive activity of Typhon does not always prevail, but oftentimes is overpowered by such generation and put in bonds, and then at a later time is again released and contends against Horus, who is the terrestrial universe; and this is never completely exempt either from dissolution or from generation.
59. Anon., Genesis Rabba, 1.1, 1.4, 48.11 (2nd cent. CE - 5th cent. CE)

1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר. 1.4. בְּרֵאשִׁית בָּרָא אֱלֹהִים, שִׁשָּׁה דְבָרִים קָדְמוּ לִבְרִיאַת הָעוֹלָם, יֵשׁ מֵהֶן שֶׁנִּבְרְאוּ, וְיֵשׁ מֵהֶן שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת. הַתּוֹרָה וְהַכִּסֵּא הַכָּבוֹד, נִבְרְאוּ. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. כִּסֵּא הַכָּבוֹד מִנַּיִן, דִּכְתִיב (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז וגו'. הָאָבוֹת וְיִשְׂרָאֵל וּבֵית הַמִּקְדָּשׁ וּשְׁמוֹ שֶׁל מָשִׁיחַ, עָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת, הָאָבוֹת מִנַּיִן, שֶׁנֶּאֱמַר (הושע ט, י): כַּעֲנָבִים בַּמִּדְבָּר וגו'. יִשְׂרָאֵל מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עד, ב): זְכֹר עֲדָתְךָ קָנִיתָ קֶדֶם. בֵּית הַמִּקְדָּשׁ מִנַּיִן, שֶׁנֶּאֱמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן וגו'. שְׁמוֹ שֶׁל מָשִׁיחַ מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עב, יז): יְהִי שְׁמוֹ לְעוֹלָם וגו'. רַבִּי אַהֲבָה בְּרַבִּי זְעִירָא אָמַר אַף הַתְּשׁוּבָה, שֶׁנֶּאֱמַר (תהלים צ, ב): בְּטֶרֶם הָרִים יֻלָּדוּ, וְאוֹתָהּ הַשָּׁעָה תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וגו', אֲבָל אֵינִי יוֹדֵעַ אֵיזֶה מֵהֶם קֹדֶם, אִם הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד וְאִם כִּסֵּא הַכָּבוֹד קֹדֶם לַתּוֹרָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ וגו', קוֹדֵם לְאוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמְרוּ, מַחְשַׁבְתָּן שֶׁל יִשְׂרָאֵל קָדְמָה לְכָל דָּבָר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָשׂוּי לְמַטְרוֹנָה אַחַת, וְלֹא הָיָה לוֹ מִמֶּנָּה בֵּן, פַּעַם אַחַת נִמְצָא הַמֶּלֶךְ עוֹבֵר בַּשּׁוּק, אָמַר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, וְהָיוּ הַכֹּל אוֹמְרִין, בֵּן אֵין לוֹ וְהוּא אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, חָזְרוּ וְאָמְרוּ הַמֶּלֶךְ אַסְטְרוֹלוֹגוּס גָּדוֹל הוּא, אִלּוּלֵי שֶׁצָּפָה הַמֶּלֶךְ שֶׁהוּא עָתִיד לְהַעֲמִיד מִמֶּנָּה בֵּן לֹא הָיָה אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין לִבְנִי. כָּךְ אִלּוּלֵי שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאַחַר עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת יִשְׂרָאֵל עֲתִידִין לְקַבֵּל אֶת הַתּוֹרָה, לֹא הָיָה כּוֹתֵב בַּתּוֹרָה צַו אֶת בְּנֵי יִשְׂרָאֵל, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. אָמַר רַבִּי בַּנָאי, הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אֶרֶץ וגו'. רַבִּי בֶּרֶכְיָה אָמַר בִּזְכוּת משֶׁה, שֶׁנֶּאֱמַר (דברים לג, כא): וַיַּרְא רֵאשִׁית לוֹ. רַב הוּנָא בְּשֵׁם רַב מַתְנָה אָמַר, בִּזְכוּת שְׁלשָׁה דְּבָרִים נִבְרָא הָעוֹלָם, בִּזְכוּת חַלָּה, וּבִזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים, וּמַה טַּעַם, בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָא חַלָּה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵיכֶם, אֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, הֵיךְ דְּאַתְּ אָמַר (דברים יח, ד): רֵאשִׁית דְּגָנְךָ, וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר (שמות כג, יט): רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ וגו'. 48.11. וְאֶקְחָה פַת לֶחֶם וְסַעֲדוּ לִבְּכֶם אַחַר תַּעֲבֹרוּ (בראשית יח, ה), אָמַר רַבִּי יִצְחָק בַּתּוֹרָה וּבַנְּבִיאִים וּבַכְּתוּבִים מָצִינוּ דַּהֲדָא פִּתָּא מְזוֹנִיתָא דְלִבָּא. בַּתּוֹרָה מִנַּיִן, וְאֶקְחָה פַת לֶחֶם וְסַעֲדוּ לִבְּכֶם. בַּנְּבִיאִים (שופטים יט, ה): סְעָד לִבְּךָ פַּת לֶחֶם. בַּכְּתוּבִים (תהלים קד, טו): וְלֶחֶם לְבַב אֱנוֹשׁ יִסְעָד. אָמַר רַב אַחָא וְסַעֲדוּ לְבַבְכֶם אֵין כְּתִיב כָּאן, אֶלָּא וְסַעֲדוּ לִבְּכֶם, הֲדָא אָמְרָת אֵין יֵצֶר הָרָע שׁוֹלֵט בַּמַּלְאָכִים, הוּא דַּעְתֵּיהּ דְּרַבִּי חִיָּא, דְּאָמַר רַבִּי חִיָּא (תהלים מח, יד): שִׁיתוּ לְבַבְכֶם לְחֵילָה אֵין כְּתִיב כָּאן, אֶלָּא לִבְּכֶם, הֲדָא אָמְרָת שֶׁאֵין יֵצֶר הָרָע שׁוֹלֵט לֶעָתִיד לָבוֹא. כִּי עַל כֵּן עֲבַרְתֶּם עַל עַבְדְּכֶם, אָמַר רַבִּי יְהוֹשֻׁעַ מִיּוֹם שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ הֱיִיתֶם מְזֻמָּנִים לָבוֹא אֶצְלִי, כִּי עַל כֵּן עֲבַרְתֶּם, הֵיךְ מָה דְאַתְּ אָמַר (שמות י, י): יְהִי כֵן ה' עִמָּכֶם. וַיֹּאמְרוּ כֵּן תַּעֲשֶׂה כַּאֲשֶׁר דִּבַּרְתָּ, אָמְרוּ אָנוּ אֵין לְפָנֵינוּ אֲכִילָה וּשְׁתִיָּה, אֲבָל אַתָּה שֶׁיֵּשׁ לְפָנֶיךָ אֲכִילָה וּשְׁתִיָּה, כֵּן תַּעֲשֶׂה לְעַצְמְךָ, כַּאֲשֶׁר דִּבַּרְתָּ, יְהִי רָצוֹן שֶׁתִּזְכֶּה לַעֲשׂוֹת עוֹד סְעוּדָה אַחֶרֶת לְבַר דְּכַר דְּיִתְיְלֵיד לָךְ. 1.1. The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] \"I [the Torah] was an amon to Him and I was a plaything to Him every day.\" Amon means \"pedagogue\" (i.e. ny). Amon means \"covered.\" Amon means \"hidden.\" And there is one who says amon means \"great.\" Amon means \"ny,\" as in (Bamidbar 11:12) “As a ny (omein) carries the suckling child.\" Amon means \"covered,\" as in (Eichah 4:5) \"Those who were covered (emunim) in scarlet have embraced refuse heaps.\" Amon means \"hidden,\" as in (Esther 2:7) \"He hid away (omein) Hadassah.\" Amon means \"great,\" as in (Nahum 3:8) \"Are you better than No-amon [which dwells in the rivers]?\" which the Targum renders as, \"Are you better than Alexandria the Great (amon), which dwells between the rivers?\" Alternatively, amon means \"artisan.\" The Torah is saying, \"I was the artisan's tool of Hashem.\" In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, \"Through the reishis Hashem created [the heavens and the earth],\" and reishis means Torah, as in \"Hashem made me [the Torah] the beginning (reishis) of His way\" (Mishlei 8:22)." 1.4. \"In the beginning of God's creating...\" - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): \"God made me at the beginning of his way.\" How do we know the Throne of Glory was? As it says (Psalms 93:2): \"Your throne is established as of old etc.\" The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): \"Like grapes in the wilderness etc.\" How do we know Israel was? As it says (Psalms 74:2): \"Remember your congregation, whom you purchased from old.\" How do we know the Temple was? As it says (Jeremiah 17:12): \"Your throne of glory, on high from the beginning etc.\" How do we know the name of the Messiah was? As it says (Psalms 72:17): \"May his name exist forever etc. [his name shall be Yinnon as long as the sun].\" Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): \"Before the mountains were birthed,\" and at the same time (Psalms 90:3), \"You turned man to contrition etc.\" However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): \"God made me at the beginning of his way, the first of his works of old.\" This is before that of which it is written (Psalms 93:2): \"Your throne is established as of old.\" Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: \"Take this ink and pen for my son.\" They said: \"He does not have a son.\" He replied: \"Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken.\" Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: \"Command the children of Israel\" or \"Speak to the children of Israel.\" Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): \"God founded the world with wisdom etc.\" Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): \"He saw a first part for himself.\" Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse \"In the beginning God created\" refers to challah, as it says (Numbers 15:20): \"The beginning of your doughs.\" It also refers to tithes, as it says (Deuteronomy 18:4): \"The beginning of your grains.\" It also refers to first fruits, as it says (Exodus 23:19): \"The beginning of the fruits of the land.\""
60. Anon., Targum Neofiti, None (2nd cent. CE - 4th cent. CE)

61. Clement of Alexandria, Miscellanies, 7.2.5.3 (2nd cent. CE - 3rd cent. CE)

62. Hermas, Similitudes, 5.6.5, 9.1.1, 9.13.2 (2nd cent. CE - 2nd cent. CE)

63. Hermas, Visions, 2.4.1 (2nd cent. CE - 2nd cent. CE)

64. Irenaeus, Refutation of All Heresies, 1.30.1-1.30.4, 1.30.6-1.30.14 (2nd cent. CE - 3rd cent. CE)

65. Theophilus, To Autolycus, 2.10, 2.13 (2nd cent. CE - 3rd cent. CE)

2.10. And first, they taught us with one consent that God made all things out of nothing; for nothing was coeval with God: but He being His own place, and wanting nothing, and existing before the ages, willed to make man by whom He might be known; for him, therefore, He prepared the world. For he that is created is also needy; but he that is uncreated stands in need of nothing. God, then, having His own Word internal within His own bowels, begot Him, emitting Him along with His own wisdom before all things. He had this Word as a helper in the things that were created by Him, and by Him He made all things. He is called governing principle [ἁρκή], because He rules, and is Lord of all things fashioned by Him. He, then, being Spirit of God, and governing principle, and wisdom, and power of the highest, came down upon the prophets, and through them spoke of the creation of the world and of all other things. For the prophets were not when the world came into existence, but the wisdom of God which was in Him, and His holy Word which was always present with Him. Wherefore He speaks thus by the prophet Solomon: When He prepared the heavens I was there, and when He appointed the foundations of the earth I was by Him as one brought up with Him. And Moses, who lived many years before Solomon, or, rather, the Word of God by him as by an instrument, says, In the beginning God created the heaven and the earth. First he named the beginning, and creation, then he thus introduced God; for not lightly and on slight occasion is it right to name God. For the divine wisdom foreknew that some would trifle and name a multitude of gods that do not exist. In order, therefore, that the living God might be known by His works, and that [it might be known that] by His Word God created the heavens and the earth, and all that is therein, he said, In the beginning God created the heavens and the earth. Then having spoken of their creation, he explains to us: And the earth was without form, and void, and darkness was upon the face of the deep; and the Spirit of God moved upon the water. This, sacred Scripture teaches at the outset, to show that matter, from which God made and fashioned the world, was in some manner created, being produced by God. 2.13. Moreover, his [Hesiod's] human, and mean, and very weak conception, so far as regards God, is discovered in his beginning to relate the creation of all things from the earthly things here below. For man, being below, begins to build from the earth, and cannot in order make the roof, unless he has first laid the foundation. But the power of God is shown in this, that, first of all, He creates out of nothing, according to His will, the things that are made. For the things which are impossible with men are possible with God. Luke 18:27 Wherefore, also, the prophet mentioned that the creation of the heavens first of all took place, as a kind of roof, saying: At the first God created the heavens - that is, that by means of the first principle the heavens were made, as we have already shown. And by earth he means the ground and foundation, as by the deep he means the multitude of waters; and darkness he speaks of, on account of the heaven which God made covering the waters and the earth like a lid. And by the Spirit which is borne above the waters, he means that which God gave for animating the creation, as he gave life to man, mixing what is fine with what is fine. For the Spirit is fine, and the water is fine, that the Spirit may nourish the water, and the water penetrating everywhere along with the Spirit, may nourish creation. For the Spirit being one, and holding the place of light, was between the water and the heaven, in order that the darkness might not in any way communicate with the heaven, which was nearer God, before God said, Let there be light. The heaven, therefore, being like a dome-shaped covering, comprehended matter which was like a clod. And so another prophet, Isaiah by name, spoke in these words: It is God who made the heavens as a vault, and stretched them as a tent to dwell in. Isaiah 40:22 The command, then, of God, that is, His Word, shining as a lamp in an enclosed chamber, lit up all that was under heaven, when He had made light apart from the world. And the light God called Day, and the darkness Night. Since man would not have been able to call the light Day, or the darkness Night, nor, indeed, to have given names to the other things, had not he received the nomenclature from God, who made the things themselves. In the very beginning, therefore, of the history and genesis of the world, the holy Scripture spoke not concerning this firmament [which we see], but concerning another heaven, which is to us invisible, after which this heaven which we see has been called firmament, and to which half the water was taken up that it might serve for rains, and showers, and dews to mankind. And half the water was left on earth for rivers, and fountains, and seas. The water, then, covering all the earth, and specially its hollow places, God, through His Word, next caused the waters to be collected into one collection, and the dry land to become visible, which formerly had been invisible. The earth thus becoming visible, was yet without form. God therefore formed and adorned it with all kinds of herbs, and seeds and plants.
66. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

53b. דומיא דקמיע ש"מ:,אמר מר ולא בקמיע אע"פ שהוא מומחה והא אנן תנן ולא בקמיע שאינו מומחה הא מומחה שפיר דמי ה"נ שאינו מומחה,והא אע"פ שהוא מומחה קתני מומחה לאדם ואינו מומחה לבהמה ומי איכא מומחה לאדם ולא הוי מומחה לבהמה אין אדם דאית ליה מזלא מסייע ליה בהמה דלית לה מזלא לא מסייע לה,אי הכי מאי זה חומר בבהמה מבאדם מי סברת אקמיע קאי אסנדל קאי,ת"ש סכין ומפרכסין לאדם ואין סכין ומפרכסין לבהמה מאי לאו דאיכא מכה ומשום צער לא דגמר מכה ומשום תענוג,ת"ש בהמה שאחזה דם אין מעמידין אותה במים בשביל שתצטנן אדם שאחזו דם מעמידין אותו במים בשביל שיצטנן אמר עולא גזירה משום שחיקת סממנין,אי הכי אדם נמי אדם נראה כמיקר,א"ה בהמה נמי נראה כמיקר אין מיקר לבהמה,ולבהמה מי גזרינן והתניא היתה עומדת חוץ לתחום קורא לה והיא באה ולא גזרינן דילמא אתי לאתויי,אמר רבינא כגון שהיה תחום שלה מובלע בתוך תחום שלו,ר"נ בר יצחק אמר שחיקת סממנין גופה תנאי היא דתני' בהמה שאכלה כרשינין לא יריצנה בחצר בשביל שתתרפה ורבי אושעיא מתיר דרש רבא הלכה כרבי אושעיא:,אמר מר לא יצא הזב בכיס שלו ולא עזים בכיס שבדדיהן והתניא יוצאות עזים בכיס שבדדיהן,אמר רב יהודה לא קשיא הא דמיהדק הא דלא מיהדק,רב יוסף אמר תנאי שקלת מעלמא תנאי היא דתנן העזים יוצאות צרורות רבי יוסי אוסר בכלן חוץ מן הרחילות הכבונות ר' יהודה אומר עזים יוצאות צרורות ליבש אבל לא ליחלב,ואיבעית אימא הא והא ר' יהודה ולא קשיא כאן ליבש כאן ליחלב,תניא אמר ר' יהודה מעשה בעזים בית אנטוכיא שהיו דדיהן גסין ועשו להן כיסין כדי שלא יסרטו דדיהן:,ת"ר מעשה באחד שמתה אשתו והניחה בן לינק ולא היה לו שכר מניקה ליתן ונעשה לו נס ונפתחו לו דדין כשני דדי אשה והניק את בנו,אמר רב יוסף בא וראה כמה גדול אדם זה שנעשה לו נס כזה א"ל אביי אדרבה כמה גרוע אדם זה שנשתנו לו סדרי בראשית,אמר רב יהודה בא וראה כמה קשים מזונותיו של אדם שנשתנו עליו סדרי בראשית אמר רב נחמן תדע דמתרחיש ניסא ולא אברו מזוני:,ת"ר מעשה באדם אחד שנשא אשה גידמת ולא הכיר בה עד יום מותה אמר רב בא וראה כמה צנועה אשה זו שלא הכיר בה בעלה אמר לו רבי חייא זו דרכה בכך אלא כמה צנוע אדם זה שלא הכיר באשתו:,זכרים יוצאין לבובין: מאי לבובין אמר רב הונא תותרי מאי משמע דהאי לבובין לישנא דקרובי הוא דכתיב (שיר השירים ד, ט) לבבתני אחותי כלה,עולא אמר עור שקושרין להם כנגד לבם כדי שלא יפלו עליהן זאבים זאבים אזכרים נפלי אנקיבות לא נפלי משום דמסגו בריש עדרא וזאבין בריש עדרא נפלי בסוף עדרא לא נפלי אלא משום דשמני ובנקבות ליכא שמני ותו מי ידעי בין הני להני אלא משום דזקפי חוטמייהו ומסגו כי דוו,רב נחמן בר יצחק אמר עור שקושרין להן תחת זכרותן כדי שלא יעלו על הנקבות ממאי מדקתני סיפא והרחלים יוצאות שחוזות מאי שחוזות שאוחזין האליה שלהן למעלה כדי שיעלו עליהן זכרים רישא כדי שלא יעלו על הנקבות וסיפא כדי שיעלו עליהן זכרים,מאי משמע דהאי שחוזות לישנא דגלויי הוא דכתיב (משלי ז, י) והנה אשה לקראתו 53b. bsimilar tothe case of ban amuletworn for healing purposes. The Gemara concludes: Indeed, blearn from itthat this is the correct understanding.,The Gemara further examines the ibaraitacited earlier. bThe Master said: Normay an animal go out bwith an amuleton Shabbat, beven ifthe amulet bproved effective.The Gemara asks: bDidn’t we learnin a mishna: One may bnotgo out on Shabbat bwith an amulet that has not proved effective?By inference: If the amulet bproved effective,he may bwelldo so. The Gemara answers: bHere too /b, it is referring to an amulet bthat has not proved effective. /b,The Gemara asks: bDoesn’tthe ibaraita bteach: Even ifthe amulet bproved effective?The Gemara answers: The ibaraitais referring to an amulet that bproved effective for a person, and did not prove effective for an animal.The Gemara wonders: bIs therean amulet that bproved effective for a person and is not effective for an animal?Healing an animal should be easier than healing a person. The Gemara answers: bYes,an amulet baids a person, who is underthe protection of banadvocate bangel [ imazal /i];however, bit does not aid an animal, which is not underthe protection of banadvocate bangel. /b,The Gemara poses a question: bIf so,that the ibaraitais referring to an amulet that did not prove effective for an animal, but if the amulet proved effective, the animal may indeed go out into the public domain with it; bwhatis the meaning of the phrase in the iTosefta /i: bAnd this is a stricturethat applies bto animals beyondthe strictures that apply bto people?The ihalakhais the same with regard to both people and animals. If the amulet has proven effective, even an animal may go out with it on Shabbat. If it has not proven effective, even a person may not go out with it. The Gemara responds: bDo you holdthat bthisstatement bis referring to an amulet? It is referring to a shoe;an animal may not go out with a shoe on Shabbat, but a person may.,With regard to whether and to what extent the discomfort of animals is a factor taken into consideration on Shabbat, the Gemara says: bComeand bhearthat which was taught in a ibaraita /i: bOne may smearon boil and scrapeoff a scab on Shabbat bfor a person, and one may not smearon boil and scrapeoff a scab bfor an animal. Is it notreferring here to a case bwhere there is a wound, andhe smears on oil bandscrapes the scab bdue tothe bdiscomfortcaused by the wound, and nevertheless it was permitted exclusively for a person and not for an animal? The Gemara rejects this argument: bNo,it is referring to a case bwhere the wound hasalready bceasedand healed, and he smears oil and scrapes bdue tothe bpleasurecaused by the treatment.,The Gemara cites an additional proof: bComeand bhearthat which was taught in the following ibaraita /i: With regard to ban animalsuffering from heart bcongestionthat restricts its bbloodsupply and whose temperature has risen, bone may not stand it in water so that it will cooloff. However, with regard to ba personsuffering from heart bcongestionthat restricts his bbloodsupply, bonemay bstand him in water so that he will cooloff. Apparently, the suffering of an animal is of no concern. bUlla said:Here, the Sages issued ba decreeprohibiting all healing on Shabbat bdue to the crushing of herbsfor medicinal purposes, which is prohibited by Torah law. The Sages prohibited cooling the animal in water lest one come to grind the ingredients used in the preparation of medicine., bIf so,the same decree should balsoapply in the case of ba person.It should be prohibited to stand a sick person in water to cool him off due to the rabbinic prohibition against engaging in healing on Shabbat. The Gemara answers: In the case of ba person, it appears asif he entered the water merely bto cooloff, not necessarily to cure an illness.,The Gemara asks: bIf so /b, say in the case of ban animal as wellthat bit appears asif it entered the water merely bto cooloff b,not necessarily to cure an illness. The Gemara answers: bAn animaldoes bnottypically enter the water on its own to bcooloff. Neither does one typically stand an animal in water to cool it off unless it serves some healing purpose. Apparently, due to a decree, the Sages were stringent and prohibited standing the animal in water even if it will die as a result.,The Gemara now asks: bDo wereally bissue a decree for an animal? Wasn’t it taughtin a ibaraita /i: If an animal bwere standing beyond theShabbat blimit,a situation in which it is prohibited to go fetch it, bhe may callthe animal band it will cometo him on its own? bAnd we do not issue a decreeto prohibit calling the animal, blest he come to bring ithimself. Apparently, the Sages did not issue a decree in a case where one could incur a loss and there is no actual transgression committed. Here too, it should not be prohibited to stand his animal in water due to a decree lest he come to grind herbs and thereby violate a Torah prohibition., bAnd Ravina said:No proof can be cited from this case, as here it is a situation bwherethe animal’s Shabbat blimit was subsumed withinthe blimitof its owner. The animal strayed beyond its own Shabbat limit, which is determined by the Shabbat limit of the shepherd entrusted with its herding. However, the animal remained within the Shabbat limit of its owner, which extended beyond that of the shepherd. Consequently, the owner is permitted to call the animal so that it will return on its own. Even if he forgets and goes out to fetch the animal, he will not have gone beyond his Shabbat limit. The fact that the animal itself went beyond its Shabbat limit is of no concern., bRav Naḥman bar Yitzḥak said:The matter of the decree due to bcrushing herbs is itselfsubject to a dispute between bthe itanna’im /i. As it was taughtin a ibaraita /i: In the case of ban animal that ate vetch,which caused a life-threatening case of constipation, bone may not run itaround bin the courtyard to loosenits bowels due to the decree prohibiting healing. bRabbi Oshaya deemsit bpermitted.Apparently, the itanna’imdisagree whether or not healing is prohibited with regard to animals. The Gemara adds that bRava taught:The ihalakhais in accordance withthe opinion of bRabbi Oshaya. /b, bThe Master said: Neither may a izavgo out with his pouch,which prevents his clothes from becoming sullied by his emissions, bnor goats with the pouch that is on their udders.The Gemara asks: bWasn’t it taughtin a different ibaraita /i: bGoats may go out with the pouch that is on their udders? /b, bRav Yehuda said:This is bnot difficult. This ibaraitais referring to a pouch bthat istied btightlyto the udder. It is permitted because there is no concern that the pouch will fall. bThat ibaraitais referring to a pouch bthat is not tightlytied. It is prohibited because of the concern that the pouch will fall and a person will come to retrieve it., bRav Yosef said: Have you removed the itanna’imfrom the world?This is subject to a disagreement between bthe itanna’im/b, bas we learnedin our mishna: bShe-goats may go outwith their udders bbound. Rabbi Yosei Rabbi Yosei prohibitsthe animals from going out bwith allof btheseitems, as he considers them burdens, bexcept for the ewes that are ikevunot /i. Rabbi Yehuda says: Goats may go outon Shabbat with their udders bbound to drytheir milk supply and discontinue their lactation in order to facilitate conception, as in that case, they are tied with a tight, permanent knot. bHowever,they may bnotgo out with their udders bound btoconserve the bmilk,as in that case they are bound loosely. Apparently, there are itanna’imwho rule leniently with regard to attaching pouches to the udders of goats and permit the practice, and others prohibit doing so., bAnd if you wish, sayinstead: Both bthis ibaraita band that ibaraitawere taught bin accordance withthe opinion of bRabbi Yehuda, andnevertheless it is bnot difficult. Here,where the goats are permitted to go out with a pouch on their udders, the ibaraitais referring to a case where it was done bto drytheir milk supply. bThere,where goats are prohibited to do so, the ibaraitais referring to a case where it was done btoconserve bthe milk /b.,The Gemara adds: bIt was taughtin a ibaraitathat bRabbi Yehuda said:There was ban incident involving the goatsbelonging to the residents of ba house in Antioch whose udders wereespecially blargeand they would drag along the ground. bAnd they made pouches for them so that their udders would not get scratched. /b,The Gemara cites a related ibaraitain which the bSages taught:There was ban incident where oneman’s bwife died, and she lefthim ba son to nurse /b, band he did not havemoney to pay bthe wages of a wet-nurse. And a miracle was performed on his behalf, and he developed breasts like the two breasts of a woman, and he nursed his son. /b, bRav Yosef said: Come and see how great this person is that a miracleof bthatmagnitude bwas performed on his behalf. Abaye said to him: On the contrary, how dishonorable is this person that the order of creation was altered on his behalf.A miracle was indeed performed on his behalf; however, it was performed in a demeaning and unpleasant manner., bRav Yehudaadded and bsaid: Come and see how difficultit is to provide for ba person’s sustece.It is so difficult bthat the order of creation had to be altered onhis bbehalf,which was apparently easier than providing him a source of ficial support. bRav Naḥman said: Knowthat it is so, bas miracles areoften bperformedon a person’s behalf; bhowever,it has bnotyet happened that bfood wasmiraculously bcreatedin a person’s home.,The Gemara relates another unusual story. bThe Sages taught:There was ban incident involving one man who married a one-armed woman, and he did not realizethat she was one-armed buntil the day that she died. Rav said: Come and see how modest this woman was that her husband did not realizethis babout her. Rabbi Ḥiyya said to him: That istypical bconductfor bher,as a woman typically covers herself. All the more so a one-armed woman makes sure to cover her defect. bRather,say: bHow modest was this man that he did not recognizethis bin his wife. /b,We learned in our mishna: bRams may go out ilevuvin /i.The Gemara asks: bWhat isthe meaning of ilevuvin /i? Rav Huna said: Tied [ itutri /i]in pairs. The Gemara explains: bFrom wheremay it bbe inferred that thisword ilevuvinis a term of closeness? As it is written: “You have drawn me near [ ilibavtini /i], my sister my bride”(Song of Songs 4:9)., bUlla said: iLevuvinrefers to animal bhide that one ties over the hearts[ ilev /i] of rams bso that wolves will not attack them /b. The Gemara asks: Do bwolves attack ramsbut bdo not attack ewes?Why is this protection provided only to males? The Gemara answers: bBecausethe males bwalk at the head of the flock.The Gemara asks: Do bwolves attack the head of the flockbut bnot the rear of the flock? Rather,the wolves prey specifically on the rams bbecause they are plump /b. The Gemara asks: bAre there no plumpones bamong the ewes? And furthermore, dothe wolves bknowhow to distinguish bbetween these,the plump ones, and bthose,the thin ones? bRather,the wolves prey specifically on the rams bbecause they raise their noses and walk while lookingto both sides. The wolves think that they are preparing to attack them., bRav Naḥman bar Yitzḥak said /b: iLevuvinrefers to animal bhide that one ties under their maleorgan bso that they will not mount the females. And from wheredo we derive that meaning? bBecause the latter clause states: Ewes may go out isheḥuzot /i. What isthe meaning of isheḥuzot /i?It means bthat they fasten [ ishe’oḥazin /i] their tailswith animal hide bso that the males may mount themmore easily. It is reasonable to explain that bthe first clauserefers to an action undertaken bso that the males will not mount the females, and the latter clauseto an action undertaken bso that the males will mount them. /b,The Gemara asks: bFrom wheremay it bbe inferred that thisword isheḥuzotis a term of exposure?The Gemara answers: bAs it is writtenin the description of a wicked woman: b“And behold there met him a woman /b
67. Anon., Exodus Rabbah, 30.9 (4th cent. CE - 9th cent. CE)

30.9. דָּבָר אַחֵר, וְאֵלֶּה הַמִּשְׁפָּטִים, הֲדָא הוּא דִכְתִיב (תהלים קמז, יט): מַגִּיד דְּבָרָיו לְיַעֲקֹב, אֵלּוּ הַדִּבְּרוֹת. (תהלים קמז, יט): חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל, אֵלּוּ הַמִּשְׁפָּטִים. לְפִי שֶׁאֵין מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִדַּת בָּשָׂר וָדָם, מִדַּת בָּשָׂר וָדָם מוֹרֶה לַאֲחֵרִים לַעֲשׂוֹת וְהוּא אֵינוֹ עוֹשֶׂה כְלוּם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן אֶלָּא מַה שֶּׁהוּא עוֹשֶׂה הוּא אוֹמֵר לְיִשְׂרָאֵל לַעֲשׂוֹת וְלִשְׁמֹר. מַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרַבִּי עֲקִיבָא שֶׁהָלְכוּ לְרוֹמִי וְדָרְשׁוּ שָׁם אֵין דְּרָכָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָשָׂר וְדָם שֶׁהוּא גוֹזֵר גְּזֵרָה וְהוּא אוֹמֵר לַאֲחֵרִים לַעֲשׂוֹת וְהוּא אֵינוֹ עוֹשֶׂה כְלוּם וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן. הָיָה שָׁם מִין אֶחָד אַחַר שֶׁיָּצְאוּ אָמַר לָהֶם אֵין דִּבְרֵיכֶם אֶלָּא כָּזָב, לֹא אֲמַרְתֶּם אֱלֹהִים אוֹמֵר וְעוֹשֶׂה, לָמָּה אֵינוֹ מְשַׁמֵּר אֶת הַשַּׁבָּת. אָמְרוּ לוֹ רָשָׁע שֶׁבָּעוֹלָם אֵין אָדָם רַשַּׁאי לְטַלְטֵל בְּתוֹךְ חֲצֵרוֹ בְּשַׁבָּת, אָמַר לָהֶם הֵן, אָמְרוּ לוֹ הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים חֲצֵרוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (ישעיה ו, ג): מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, וַאֲפִלּוּ אָדָם עוֹבֵר עֲבֵרָה, אֵינוֹ מְטַלְטֵל מְלוֹא קוֹמָתוֹ, אָמַר לָהֶם הֵן, אָמְרוּ לוֹ כְּתִיב (ירמיה כג, כד): הֲלוֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא. דָּבָר אַחֵר, מַגִּיד דְּבָרָיו לְיַעֲקֹב, אָמַר רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי יוֹסֵי בַּר רַבִּי חֲנִינָא, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס וְהָיָה נוֹטֵעַ בּוֹ כָּל מִינֵי אִילָנוֹת וְלֹא הָיָה נִכְנַס לְתוֹכוֹ אֶלָא הוּא, שֶׁהָיָה מְשַׁמְּרוֹ, מִשֶּׁעָמְדוּ בָנָיו עַל פִּרְקָן, אָמַר לָהֶם בָּנַי הַפַּרְדֵּס הַזֶּה אֲנִי הָיִיתִי מְשַׁמְּרוֹ וְלֹא הִנַּחְתִּי אָדָם לְהִכָּנֵס בְּתוֹכוֹ, אַתֶּם תִּהְיוּ מְשַׁמְּרִין אוֹתוֹ כְּדֶרֶךְ שֶׁהָיִיתִי אֲנִי מְשַׁמְּרוֹ. כָּךְ אָמַר הָאֱלֹהִים לְיִשְׂרָאֵל עַד שֶׁלֹא בָּרָאתִי אֶת הָעוֹלָם הַזֶּה הִתְקַנְתִּי אֶת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן, מַהוּ אָמוֹן, אוֹמֵן, שֶׁנֶּאֱמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק, לֹא נְתַתִּיהָ לְאֶחָד מִן עוֹבְדֵי כּוֹכָבִים אֶלָּא לְיִשְׂרָאֵל, שֶׁכֵּיוָן שֶׁעָמְדוּ יִשְׂרָאֵל וְאָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, מִיָּד נְתָנָהּ לָהֶם, הֱוֵי: מַגִּיד דְּבָרָיו לְיַעֲקֹב חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל לֹא עָשָׂה כֵן לְכָל גּוֹי, אֶלָא לְמִי, לְיַעֲקֹב, שֶׁבְּחָרוֹ מִכָּל הָעוֹבְדֵי כּוֹכָבִים, וְלֹא נָתַן לָהֶם אֶלָּא מִקְצָת, נָתַן לְאָדָם שֵׁשׁ מִצְווֹת, הוֹסִיף לְנֹחַ אַחַת, לְאַבְרָהָם שְׁמוֹנֶה, לְיַעֲקֹב תֵּשַׁע, אֲבָל לְיִשְׂרָאֵל נָתַן לָהֶם הַכֹּל. אָמַר רַבִּי סִימוֹן בְּשֵׁם רַבִּי חֲנִינָא מָשָׁל לְמֶלֶךְ שֶׁהָיָה לְפָנָיו שֻׁלְחָן עָרוּךְ וּמִינֵי תַּבְשִׁילִין, נִכְנַס עַבְדוֹ נָתַן לוֹ חֲתִיכָה. שֵׁנִי, נָתַן לוֹ בֵּיצָה. שְׁלִישִׁי, נָתַן לוֹ יָרָק, וְכֵן לְכָל אֶחָד וְאֶחָד. נִכְנַס בְּנוֹ נָתַן לוֹ כָּל הַשֻּׁלְחָן לְפָנָיו, אָמַר לוֹ לָאֵלּוּ נָתַתִּי מָנָה מָנָה, אֲבָל אֶת הַכֹּל נָתַתִּי בִּרְשׁוּתְךָ. כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא נָתַן לְעוֹבְדֵי כּוֹכָבִים אֶלָּא מִקְצַת מִצְווֹת, אֲבָל כְּשֶׁעָמְדוּ יִשְׂרָאֵל אָמַר לָהֶם הֲרֵי כָּל הַתּוֹרָה כֻּלָּהּ לָכֶם, שֶׁנֶּאֱמַר: לֹא עָשָׂה כֵן לְכָל גּוֹי. אָמַר רַבִּי אֶלְעָזָר מָשָׁל לְמֶלֶךְ שֶׁיָּצָא לְמִלְחָמָה וְהָיוּ הַלִּגְיוֹנוֹת עִמּוֹ, וְהָיָה שׁוֹחֵט בְּהֵמָה וְהָיָה מְחַלֵּק לְכָל אֶחָד וְאֶחָד מָנָה כְּדֵי שֶׁיַּגִּיעַ, הֵצִיץ בְּנוֹ וְאָמַר לוֹ מָה אַתָּה נוֹתֵן לִי, אָמַר לוֹ מִמַּה שֶּׁהִתְקַנְתִּי לְעַצְמִי. לְפִיכָךְ נָתַן הָאֱלֹהִּים לְעוֹבְדֵי כּוֹכָבִים מִצְווֹת גָּלְמִיּוֹת שֶׁיִּיגְעוּ בָּהֶן וְלֹא הִפְרִישׁ בָּהֶן בֵּין טֻמְאָה לְטָהֳרָה, בָּאוּ יִשְׂרָאֵל וּפֵרַשׁ לָהֶם הַמִּצְווֹת כָּל אַחַת וְאַחַת, עָנְשָׁהּ וּמַתַּן שְׂכָרָהּ, שֶׁנֶּאֱמַר (שיר השירים א, ב): יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ, לְכָךְ נֶאֱמַר: חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל.


Subjects of this text:

subject book bibliographic info
abba bar kahana, rabbi Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 146
abigail Gera, Judith (2014) 288
abraham Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 123
abram/abraham Cover, Philo of Alexandria: On the Change of Names (2023) 171
active intellect, angelic conception (merkavah) of Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 351
active intellect, metatron identified with Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 351
adam Legaspi, Wisdom in Classical and Biblical Tradition (2018) 64, 106
adam and law Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 336
aeschylus Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116
agency, of christ McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 196
al-ʿammānī, aaron ibn Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 543
alef Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 274
alexandria, judah ha-levis poetry and Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 543
alexandria, setting of lxx translation Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116
alexandria Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 146; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116, 543
allegoresis, philosophical Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 351
allegorical commentary Cover, Philo of Alexandria: On the Change of Names (2023) 160, 203
allegory/allegoresis Cover, Philo of Alexandria: On the Change of Names (2023) 171
amnon Gera, Judith (2014) 288
amun, teacher related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 60, 62
amun Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 58
angel/angels Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 210
angel of the lord Roukema, Jesus, Gnosis and Dogma (2010) 169
angelomorphization Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 62
annunciation Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 458
aphrodite Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 247, 248, 249, 250, 251, 252, 253, 255, 256, 258
appropriation Osborne, Clement of Alexandria (2010) 263
arabic language (judaeo-) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 543
arianism, early arian documents Esler, The Early Christian World (2000) 988
arianism, early use of scripture Esler, The Early Christian World (2000) 988
arianism, frameworks for ariustheology Esler, The Early Christian World (2000) 988
arianism, generally Esler, The Early Christian World (2000) 988
arianism, influences on arius Esler, The Early Christian World (2000) 988
aristobulus (= aristobulos) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116, 131, 134
aristotle Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116
assimilation, cultural Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 37
babylonian talmud Amsler, Knowledge Construction in Late Antiquity (2023) 51
baptism, of jesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 266
batavians, ben sira, book of Merz and Tieleman, Ambrosiaster's Political Theology (2012) 160
beheadings and decapitations Gera, Judith (2014) 288
benjamin bar shemuel Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 210
bethulia, elders Gera, Judith (2014) 288
bible, allusions in poetry and other literature Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 543
biblical women, wise Gera, Judith (2014) 288
binah (third sefirah), sefirot related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 274, 276
binah (third sefirah) Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 294
body Cover, Philo of Alexandria: On the Change of Names (2023) 160, 171
book of judith, irony and humor Gera, Judith (2014) 288
bread Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 146
bride Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 266
byzantium Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 210
canon Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 146
chariot Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 301
christ, as son McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 196
christ, see also jesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 266
christology, sophia/wisdom Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 266
christology Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 122, 123; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 266
church Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 190
clement of alexandria, heresy and epistemology Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 395
cloud man, devekut Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 3
cloud man, merkavah imagery related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 351
cloud man, sefirot related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 294
constantinople Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 458
corinthians Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 266
cosmic order, in hebrew bible Legaspi, Wisdom in Classical and Biblical Tradition (2018) 59, 101
cosmogamy Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 251
creation Flynn, Children in Ancient Israel: The Hebrew Bible and Mesopotamia in Comparative Perspective (2018) 52
creation of world Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 1
david, and abigail Gera, Judith (2014) 288
descent, of sophia/wisdom Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 266
dissimulation, didactic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 235
dissimulation, socratic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 235
divine essence, ein sof related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 276
divine essence, tetragrammaton identified with Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 276
divine immanence Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 62
divine logos Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 77
divine self-communication McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 198
divine sonship Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 316
divine speech, enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 235
divine thought Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 274
dunn, james Legaspi, Wisdom in Classical and Biblical Tradition (2018) 212
ecclesiastes, book of Legaspi, Wisdom in Classical and Biblical Tradition (2018) 64
ecstasy Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 294
egyptian god, amo(u)n, goddess (maat, isis) Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 58, 60
egyptian god, amo(u)n, ʾehyeh Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 276
egyptian god, amo(u)n Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 58
egyptian literature Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 53, 58, 62
ein sof, divine essence as Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 276
ein sof, keter related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 274
ein sof, ḥokhmah related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 294
ein sof Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 274
elohim Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 351
emanation, torah of Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 301
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 266
eroticism Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 247, 248, 253, 255, 258
eschaton Legaspi, Wisdom in Classical and Biblical Tradition (2018) 106
euripides Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116
eve Legaspi, Wisdom in Classical and Biblical Tradition (2018) 106
ex nihilo Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 143
exegesis, midrashim, exegetical Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 205
exposition of the law Cover, Philo of Alexandria: On the Change of Names (2023) 160
fear of god Legaspi, Wisdom in Classical and Biblical Tradition (2018) 64
feast, days Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 458
france Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 210
gender Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 294; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 177
genesis rabbah Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 205
glory, throne of Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 301
glory Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 157
gnosis, gnostic(ism) Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 256
gnosticism Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 81
god Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 190
greek language Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 146
greek logos, jewish wisdom and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 3
greek logos, traditions centered on Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 202
greek logos Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 77, 78
grief Merz and Tieleman, Ambrosiaster's Political Theology (2012) 160
groom Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 266
ha-levi, judah Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 543
haggadic midrashim Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 205
heavenly agent Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 155, 199
hebraism and hellenism Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 43, 81
hellenistic judaism, writings comprising Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 37
heresy, human origin of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 395
historiography, hellenistic Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 37
holophernes, admires judith Gera, Judith (2014) 288
holy spirit, and liturgy Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 458
holy week Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 458
homer Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116
homilies and sermons, midrashim, homiletic Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 205
hoshaya, rabbi Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 1, 146
hypostasis, yahweh as Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 58, 60
image Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 266
immutability, of divine law, and rabbinic rejection of Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 336, 337
intellect active intellect, human Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 3
intercourse, sexual Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 247, 256
jacob Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 66
jerusalem Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 543
jerusalem temple Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 458
jesus, begotten Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 123, 157, 199, 202, 213
jesus, memra and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 157
jesus, see also christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 266
jesus, son of god as Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 78, 316
jesus Legaspi, Wisdom in Classical and Biblical Tradition (2018) 212
jewish wisdom, greek logos and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 3
jewish wisdom, torah related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 53, 62, 199
jewish wisdom Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 43, 155
joab Gera, Judith (2014) 288
job, book of, elihu Legaspi, Wisdom in Classical and Biblical Tradition (2018) 101
job, book of Legaspi, Wisdom in Classical and Biblical Tradition (2018) 101, 106
johannine logos, firstborn (or son) image of Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 316
johannine logos, memra and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 157
johannine logos, messianic (kingly) image of Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 316
johannine logos, personified wisdom and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 155, 157, 199, 316
johannine logos, philos logos and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 123
john, baptist Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 266
joseph Gera, Judith (2014) 288
joshua Gera, Judith (2014) 288
judaism, attitudes toward pagans Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 37
judaism in egypt, brief history Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 37
judaism in egypt, jewish responses to hellenistic culture Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 37
judaism in egypt, septuagint Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 37
judaism in egypt Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 37
judith, beautiful and seductive Gera, Judith (2014) 288
judith, chastises elders Gera, Judith (2014) 288
judith, deceives and lies Gera, Judith (2014) 288
judith, seclusion Gera, Judith (2014) 288
judith, wisdom Gera, Judith (2014) 288
justin martyr Roukema, Jesus, Gnosis and Dogma (2010) 169
kavod, upper and lower Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 294
keter (keter ʿelyon), binah, ein sof related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 274
keter (keter ʿelyon), binah, identified with tetragrammaton Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 274, 276
knowledge, and wisdom Legaspi, Wisdom in Classical and Biblical Tradition (2018) 106
knowledge, divine Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 251, 255
kugel, james Legaspi, Wisdom in Classical and Biblical Tradition (2018) 60
law, the, in clement Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 395
laws Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 64, 77
light McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 198
logos, johannine Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 266
logos, philo Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 266
logos, theology of Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 199
logos Cover, Philo of Alexandria: On the Change of Names (2023) 203
logos of god Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 77, 155
lord, referring to christ Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 458
love Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 247, 258; Osborne, Clement of Alexandria (2010) 263
love poetry, love songs Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 247
magi Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 395
man, heavenly van den Broek, Gnostic Religion in Antiquity (2013) 212
mediation McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 196
melito of sardes Roukema, Jesus, Gnosis and Dogma (2010) 169
memra, jesus and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 157
memra, johannine logos (or jesus) and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 157
memra, personified wisdom related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 157
memra-logos Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 86
merkavah imagery, devekut to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 351
merkavah mysticism Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 131
mesopotamian literature Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 58, 60, 62, 66, 121, 122, 157
messiah, johannine logos related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 316
messiah, philos logos and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 199, 316
messiah, priest related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 199, 316
messiahs of aaron and israel Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 316
messianism, stoic logos related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 213
metaphysical vulnerability Legaspi, Wisdom in Classical and Biblical Tradition (2018) 64, 106
metatron, active intellect identified with Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 351
metatron, merkavah imagery identified with Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 131
metatron, personified wisdom involved with Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 351
metatron, philos logos and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 351
metatron, tetragrammaton (lesser yhwh) as Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 351
metatron, yahoʾel and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 351
metatron identified with Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 131
midrash, genesis rabbah Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 205
midrash, haggadic (exegetical or homiletic) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 205
moses Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 458; Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 210; Cover, Philo of Alexandria: On the Change of Names (2023) 160, 171
mother Flynn, Children in Ancient Israel: The Hebrew Bible and Mesopotamia in Comparative Perspective (2018) 52
myth(ological), mythology Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 253, 256
name Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 190
names, change of Cover, Philo of Alexandria: On the Change of Names (2023) 203
natural law, in rabbinic thought Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 336, 337
neologism Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 118
neoplatonists Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 86
new testament Legaspi, Wisdom in Classical and Biblical Tradition (2018) 212
nothingness Cover, Philo of Alexandria: On the Change of Names (2023) 203
nous, only begotten son, the Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 123, 157
nous, son of god Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 123, 157, 199, 202, 213
patriarchal, patriarchy Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 248, 256
pedagogue, as metaphor for mosaic law Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 337
perfection Cover, Philo of Alexandria: On the Change of Names (2023) 203; Osborne, Clement of Alexandria (2010) 263
peripatetics Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 131, 134
personified wisdom, divine wisdom as Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 86
personified wisdom, johannine logos and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 155, 157, 199, 316
personified wisdom, memra (and torah) related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 157
personified wisdom, metatron involved with Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 351
personified wisdom, teacher (or sage) images of Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 64, 66, 202
personified wisdom, woman (compared to wisdom folly) as Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 58, 60
pharaoh Cover, Philo of Alexandria: On the Change of Names (2023) 171
philo of alexandria Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116, 131
philos logos, johannine logos and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 123
philos logos, messianic concept and figure related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 199
philos logos, metatron and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 351
philos logos Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 3, 78, 118
pilgrimage Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 543
piyyut/piyyutim Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 210
plato, on positive laws need for a savior Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 337
plato Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116
platonism, effects on hebrews' McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 196
platonism Cover, Philo of Alexandria: On the Change of Names (2023) 203
pliny the younger Roukema, Jesus, Gnosis and Dogma (2010) 169
pneumatology Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 190
poetry Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116, 543
potiphars wife Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 146
praise, of god Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 458
prayers, daily Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 458
prayers, theurgical Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 294
pre-born Flynn, Children in Ancient Israel: The Hebrew Bible and Mesopotamia in Comparative Perspective (2018) 52
preexistent torah, tree of life as ḥokhmah related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 301
preexistent torah Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 3, 118, 274
priest, messianic figures related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 199, 316
prokeimena Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 458
prophecy Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 64
prophetologion, arabic Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 458
prophetologion Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 458
prophets, ot Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 458
prosimetrum, proverbs, book of Merz and Tieleman, Ambrosiaster's Political Theology (2012) 160
protagoras, proverbs, book of Legaspi, Wisdom in Classical and Biblical Tradition (2018) 59, 60, 64
provence, proverbs, book of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116, 131, 134
ptolemy vi philometor Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 37
pure thought, ḥokhmah identified with Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 274
pure thought Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 301
pythagoras of samos (sculptor), qohelet, book of Merz and Tieleman, Ambrosiaster's Political Theology (2012) 160
qumran Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 248, 250
rabbinic exegesis Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 205
reading, lectionary Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 458
rešit Legaspi, Wisdom in Classical and Biblical Tradition (2018) 59, 60
rhetoric Legaspi, Wisdom in Classical and Biblical Tradition (2018) 212
salvation/soteriology Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 266
second god Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 77
sefirot, binah related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 274, 276
sefirot, devekut to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 294
sefirot, divine essence related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 276
sefirot, unit mystica to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 294
sefirotic (kabbalistic) Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 294
septuagint, date Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 37
septuagint Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 247, 248, 251, 252, 255; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 37
septuagint (lxx) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116, 131, 134
servant, of moses Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 458
sethians, sethianism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 266
sexual relations Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 146
sheba, son of bichri Gera, Judith (2014) 288
shemuel bar nahman, rabbi Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 146
sieges Gera, Judith (2014) 288
sinai Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 210
sinai law before Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 336, 337
singers Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 458
slaves, and servants Gera, Judith (2014) 288
sod Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 301
solomon Gera, Judith (2014) 288; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 212; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 134
son Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 190
son of god, begotten Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 123, 157, 199, 202, 213
son of god, jesus as Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 78, 316
song of songs Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 247
sophia, see also prunicus, wisdom, zoe Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 266