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Tiresias: The Ancient Mediterranean Religions Source Database



673
Septuagint, Ecclesiasticus (Siracides), 16.7-16.9


nanHe was not propitiated for the ancient giants who revolted in their might.


nanHe did not spare the neighbors of Lot,whom he loathed on account of their insolence.


nanHe showed no pity for a nation devoted to destruction,for those destroyed in their sins;


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

30 results
1. Hebrew Bible, Deuteronomy, 8.10, 32.15 (9th cent. BCE - 3rd cent. BCE)

32.15. וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט שָׁמַנְתָּ עָבִיתָ כָּשִׂיתָ וַיִּטֹּשׁ אֱלוֹהַ עָשָׂהוּ וַיְנַבֵּל צוּר יְשֻׁעָתוֹ׃ 8.10. And thou shalt eat and be satisfied, and bless the LORD thy God for the good land which He hath given thee." 32.15. But Jeshurun waxed fat, and kicked— Thou didst wax fat, thou didst grow thick, thou didst become gross— And he forsook God who made him, And contemned the Rock of his salvation."
2. Hebrew Bible, Genesis, 6.4-6.5, 6.18, 7.6, 7.11, 7.13, 7.22-7.23, 8.13-8.14, 9.9, 9.11-9.13 (9th cent. BCE - 3rd cent. BCE)

6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 6.5. וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃ 6.18. וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתָּךְ וּבָאתָ אֶל־הַתֵּבָה אַתָּה וּבָנֶיךָ וְאִשְׁתְּךָ וּנְשֵׁי־בָנֶיךָ אִתָּךְ׃ 7.6. וְנֹחַ בֶּן־שֵׁשׁ מֵאוֹת שָׁנָה וְהַמַּבּוּל הָיָה מַיִם עַל־הָאָרֶץ׃ 7.11. בִּשְׁנַת שֵׁשׁ־מֵאוֹת שָׁנָה לְחַיֵּי־נֹחַ בַּחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל־מַעְיְנֹת תְּהוֹם רַבָּה וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ׃ 7.13. בְּעֶצֶם הַיּוֹם הַזֶּה בָּא נֹחַ וְשֵׁם־וְחָם וָיֶפֶת בְּנֵי־נֹחַ וְאֵשֶׁת נֹחַ וּשְׁלֹשֶׁת נְשֵׁי־בָנָיו אִתָּם אֶל־הַתֵּבָה׃ 7.22. כֹּל אֲשֶׁר נִשְׁמַת־רוּחַ חַיִּים בְּאַפָּיו מִכֹּל אֲשֶׁר בֶּחָרָבָה מֵתוּ׃ 7.23. וַיִּמַח אֶת־כָּל־הַיְקוּם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמַיִם וַיִּמָּחוּ מִן־הָאָרֶץ וַיִשָּׁאֶר אַךְ־נֹחַ וַאֲשֶׁר אִתּוֹ בַּתֵּבָה׃ 8.13. וַיְהִי בְּאַחַת וְשֵׁשׁ־מֵאוֹת שָׁנָה בָּרִאשׁוֹן בְּאֶחָד לַחֹדֶשׁ חָרְבוּ הַמַּיִם מֵעַל הָאָרֶץ וַיָּסַר נֹחַ אֶת־מִכְסֵה הַתֵּבָה וַיַּרְא וְהִנֵּה חָרְבוּ פְּנֵי הָאֲדָמָה׃ 8.14. וּבַחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה וְעֶשְׂרִים יוֹם לַחֹדֶשׁ יָבְשָׁה הָאָרֶץ׃ 9.9. וַאֲנִי הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם׃ 9.11. וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתְּכֶם וְלֹא־יִכָּרֵת כָּל־בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל וְלֹא־יִהְיֶה עוֹד מַבּוּל לְשַׁחֵת הָאָרֶץ׃ 9.12. וַיֹּאמֶר אֱלֹהִים זֹאת אוֹת־הַבְּרִית אֲשֶׁר־אֲנִי נֹתֵן בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה אֲשֶׁר אִתְּכֶם לְדֹרֹת עוֹלָם׃ 9.13. אֶת־קַשְׁתִּי נָתַתִּי בֶּעָנָן וְהָיְתָה לְאוֹת בְּרִית בֵּינִי וּבֵין הָאָרֶץ׃ 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown." 6.5. And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." 6.18. But I will establish My covet with thee; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’wives with thee." 7.6. And Noah was six hundred years old when the flood of waters was upon the earth." 7.11. In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened." 7.13. In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah’s wife, and the three wives of his sons with them, into the ark;" 7.22. all in whose nostrils was the breath of the spirit of life, whatsoever was in the dry land, died." 7.23. And He blotted out every living substance which was upon the face of the ground, both man, and cattle, and creeping thing, and fowl of the heaven; and they were blotted out from the earth; and Noah only was left, and they that were with him in the ark." 8.13. And it came to pass in the six hundred and first year, in the first month, the first day of the month, the waters were dried up from off the earth; and Noah removed the covering of the ark, and looked, and behold, the face of the ground was dried." 8.14. And in the second month, on the seven and twentieth day of the month, was the earth dry." 9.9. ’As for Me, behold, I establish My covet with you, and with your seed after you;" 9.11. And I will establish My covet with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’" 9.12. And God said: ‘This is the token of the covet which I make between Me and you and every living creature that is with you, for perpetual generations:" 9.13. I have set My bow in the cloud, and it shall be for a token of a covet between Me and the earth."
3. Hebrew Bible, Psalms, 29.3, 33.16 (9th cent. BCE - 3rd cent. BCE)

29.3. קוֹל יְהוָה עַל־הַמָּיִם אֵל־הַכָּבוֹד הִרְעִים יְהוָה עַל־מַיִם רַבִּים׃ 33.16. אֵין־הַמֶּלֶךְ נוֹשָׁע בְּרָב־חָיִל גִּבּוֹר לֹא־יִנָּצֵל בְּרָב־כֹּחַ׃ 29.3. The voice of the LORD is upon the waters; The God of glory thundereth, Even the LORD upon many waters." 33.16. A king is not saved by the multitude of a host; A mighty man is not delivered by great strength."
4. Hebrew Bible, 1 Samuel, 7.10 (8th cent. BCE - 5th cent. BCE)

7.10. And as Shemu᾽el was offering up the burnt offering, the Pelishtim drew near to battle against Yisra᾽el: but the Lord thundered with a great thunder on that day upon the Pelishtim, and confounded them; and they were beaten before Yisra᾽el."
5. Hebrew Bible, Amos, 2.14, 2.16 (8th cent. BCE - 6th cent. BCE)

2.14. וְאָבַד מָנוֹס מִקָּל וְחָזָק לֹא־יְאַמֵּץ כֹּחוֹ וְגִבּוֹר לֹא־יְמַלֵּט נַפְשׁוֹ׃ 2.16. וְאַמִּיץ לִבּוֹ בַּגִּבּוֹרִים עָרוֹם יָנוּס בַּיּוֹם־הַהוּא נְאֻם־יְהוָה׃ 2.14. And flight shall fail the swift, And the strong shall not exert his strength, Neither shall the mighty deliver himself;" 2.16. And he that is courageous among the mighty Shall flee away naked in that day, Saith the LORD."
6. Hebrew Bible, Isaiah, 24.18 (8th cent. BCE - 5th cent. BCE)

24.18. וְהָיָה הַנָּס מִקּוֹל הַפַּחַד יִפֹּל אֶל־הַפַּחַת וְהָעוֹלֶה מִתּוֹךְ הַפַּחַת יִלָּכֵד בַּפָּח כִּי־אֲרֻבּוֹת מִמָּרוֹם נִפְתָּחוּ וַיִּרְעֲשׁוּ מוֹסְדֵי אָרֶץ׃ 24.18. And it shall come to pass, that he who fleeth from the noise of the terror shall fall into the pit; And he that cometh up out of the midst of the pit shall be taken in the trap; For the windows on high are opened, And the foundations of the earth do shake;"
7. Hebrew Bible, Jeremiah, 10.13, 46.10 (8th cent. BCE - 5th cent. BCE)

10.13. לְקוֹל תִּתּוֹ הֲמוֹן מַיִם בַּשָּׁמַיִם וַיַּעֲלֶה נְשִׂאִים מִקְצֵה ארץ [הָאָרֶץ] בְּרָקִים לַמָּטָר עָשָׂה וַיּוֹצֵא רוּחַ מֵאֹצְרֹתָיו׃ 10.13. At the sound of His giving a multitude of waters in the heavens, When He causeth the vapours to ascend from the ends of the earth; When He maketh lightnings with the rain, And bringeth forth the wind out of His treasuries;" 46.10. For the Lord GOD of hosts shall have on that day A day of vengeance, that He may avenge Him of His adversaries; And the sword shall devour and be satiate, And shall be made drunk with their blood; For the Lord GOD of hosts hath a sacrifice In the north country by the river Euphrates."
8. Hebrew Bible, Nehemiah, 9.25-9.26 (5th cent. BCE - 4th cent. BCE)

9.25. וַיִּלְכְּדוּ עָרִים בְּצֻרוֹת וַאֲדָמָה שְׁמֵנָה וַיִּירְשׁוּ בָּתִּים מְלֵאִים־כָּל־טוּב בֹּרוֹת חֲצוּבִים כְּרָמִים וְזֵיתִים וְעֵץ מַאֲכָל לָרֹב וַיֹּאכְלוּ וַיִּשְׂבְּעוּ וַיַּשְׁמִינוּ וַיִּתְעַדְּנוּ בְּטוּבְךָ הַגָּדוֹל׃ 9.26. וַיַּמְרוּ וַיִּמְרְדוּ בָּךְ וַיַּשְׁלִכוּ אֶת־תּוֹרָתְךָ אַחֲרֵי גַוָּם וְאֶת־נְבִיאֶיךָ הָרָגוּ אֲשֶׁר־הֵעִידוּ בָם לַהֲשִׁיבָם אֵלֶיךָ וַיַּעֲשׂוּ נֶאָצוֹת גְּדוֹלֹת׃ 9.25. And they took fortified cities, and a fat land, and possessed houses full of all good things, cisterns hewn out, vineyards, and oliveyards, and fruit-trees in abundance; so they did eat, and were filled, and became fat, and luxuriated in Thy great goodness." 9.26. Nevertheless they were disobedient, and rebelled against Thee, and cast Thy law behind their back, and slew Thy prophets that did forewarn them to turn them back unto Thee, and they wrought great provocations."
9. Anon., 1 Enoch, 7.1, 7.3-7.5, 8.3, 10.9, 13.4, 14.6-14.7, 15.3, 69.3-69.4, 69.7-69.8, 69.10-69.11, 86.1-86.4, 86.6, 91.5, 94.6, 94.9, 95.4, 97.3, 97.9, 98.2, 100.4, 106.4-106.5, 106.7, 106.14 (3rd cent. BCE - 2nd cent. BCE)

7.1. And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charm 7.3. became pregt, and they bare great giants, whose height was three thousand ells: Who consumed 7.4. all the acquisitions of men. And when men could no longer sustain them, the giants turned against 7.5. them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and 8.3. were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . . 10.9. through the works that were taught by Azazel: to him ascribe all sin.' And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men [and cause them to go forth]: send them one against the other that they may destroy each other in 13.4. together, and they were all afraid, and fear and trembling seized them. And they besought me to draw up a petition for them that they might find forgiveness, and to read their petition in the presence 14.6. has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before 14.7. you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have 15.3. for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children 69.3. the twentieth Rumael, the twenty-first Azazel. And these are the chiefs of their angels and their names, and their chief ones over hundreds and over fifties and over tens]. 69.4. The name of the first Jeqon: that is, the one who led astray [all] the sons of God, and brought them 69.4. above in glory, and its name is Biqa. This (angel) requested Michael to show him the hidden name, that he might enunciate it in the oath, so that those might quake before that name and oath who revealed all that was in secret to the children of men. And this is the power of this oath, for it is powerful and strong, and he placed this oath Akae in the hand of Michael. 69.7. of death to the children of men. And from his hand they have proceeded against those who dwell 69.8. on the earth from that day and for evermore. And the fourth was named Penemue: he taught the 69.11. to their good faith with pen and ink. For men were created exactly like the angels, to the intent that they should continue pure and righteous, and death, which destroys everything, could not have taken hold of them, but through this their knowledge they are perishing, and through this power 86.1. And again I saw with mine eyes as I slept, and I saw the heaven above, and behold a star fell 86.2. from heaven, and it arose and eat and pastured amongst those oxen. And after that I saw the large and the black oxen, and behold they all changed their stalls and pastures and their cattle, and began 86.3. to live with each other. And again I saw in the vision, and looked towards the heaven, and behold I saw many stars descend and cast themselves down from heaven to that first star, and they became 86.4. bulls amongst those cattle and pastured with them [amongst them]. And I looked at them and saw, and behold they all let out their privy members, like horses, and began to cover the cows of the oxen 86.6. horns. And they began, moreover, to devour those oxen; and behold all the children of the earth began to tremble and quake before them and to flee from them. 91.5. For I know that violence must increase on the earth, And a great chastisement be executed on the earth, And all unrighteousness come to an end:Yea, it shall be cut off from its roots, And its whole structure be destroyed. 94.6. Woe to those who build unrighteousness and oppression And lay deceit as a foundation; For they shall be suddenly overthrown, And they shall have no peace. 94.9. Ye have committed blasphemy and unrighteousness, And have become ready for the day of slaughter, And the day of darkness and the day of the great judgement. 95.4. Woe to you who fulminate anathemas which cannot be reversed: Healing shall therefore be far from you because of your sins. 97.3. What will ye do, ye sinners, And whither will ye flee on that day of judgement, When ye hear the voice of the prayer of the righteou 97.9. And now let us do what we purposed: For we have gathered silver 98.2. For ye men shall put on more adornments than a woman, And coloured garments more than a virgin: In royalty and in grandeur and in power, And in silver and in gold and in purple, And in splendour and in food they shall be poured out as water. 100.4. In those days the angels shall descend into the secret places And gather together into one place all those who brought down sin And the Most High will arise on that day of judgement To execute great judgement amongst sinners. 106.4. And his father Lamech was afraid of him and 106.5. fled, and came to his father Methuselah. And he said unto him: ' I have begotten a strange son, diverse from and unlike man, and resembling the sons of the God of heaven; and his nature is different and he is not like us, and his eyes are as the rays of the sun, and hi 106.7. wrought on the earth. And now, my father, I am here to petition thee and implore thee that thou mayest go to Enoch, our father, and learn from him the truth, for his dwelling-place i 10. Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: 'Go to Noah and tell him in my name 'Hide thyself!' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.' And again the Lord said to Raphael: 'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.' And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men [and cause them to go forth]: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.' And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.
10. Anon., Jubilees, 5.1-5.2, 5.8-5.9, 5.23, 5.31, 7.21-7.24, 10.5, 20.5 (2nd cent. BCE - 2nd cent. BCE)

5.1. And it came to pass when the children of men began to multiply on the face of the earth and daughters were born unto them 5.2. that the angels of God saw them on a certain year of this jubilee, that they were beautiful to look upon; and they took themselves wives of all whom they chose, and they bare unto them sons and they were giants. 5.8. But Noah found grace before the eyes of the Lord. 5.9. And against the angels whom He had sent upon the earth, He was exceedingly wroth, and He gave commandment to root them out of all their dominion 5.23. if one gave everything that is on the earth, He will not regard the gifts or the person (of any), nor accept anything at his hands, for He is a righteous judge. 5.31. And he entered in the sixth (year) thereof, in the second month, on the new moon of the second month 7.21. And these are the sons of Shem: Elam, and Asshur, and Arpachshad--this (son) was born two years after the flood--and Lud, and Aram. 7.22. The sons of Japheth: Gomer and Magog and Madai and Javan, Tubal and Meshech and Tiras: these are the sons of Noah. 7.23. And in the twenty-eighth jubilee Noah began to enjoin upon his sons' sons the ordices and commandments, and all the judgments that he knew 7.24. and he exhorted his sons to observe righteousness, and to cover the shame of their flesh, and to bless their Creator, and honour father and mother, and love their neighbour, and guard their souls from fornication and uncleanness and all iniquity. 10.5. Let Thy grace be lift up upon my sons 20.5. and let them not take to themselves wives from the daughters of Canaan; for the seed of Canaan will be rooted out of the land.
11. Anon., Testament of Naphtali, 3.1-3.5 (2nd cent. BCE - 2nd cent. CE)

3.1. Be ye, therefore, not eager to corrupt your doings through covetousness or with vain words to beguile your souls; because if ye keep silence in purity of heart, ye shall understand how to hold fast the will of God, and to cast away the will of Beliar. 3.2. Sun and moon and stars change not their order; so do ye also change not the law of God in the disorderliness of your doings. 3.3. The Gentiles went astray, and forsook the Lord, and changed their order, and obeyed stocks and stones, spirits of deceit. 3.4. But ye shall not be so, my children, recognizing in the firmament, in the earth, and in the sea, and in all created things, the Lord who made all things, that ye become not as Sodom, which changed the order of nature. 3.5. In like manner the Watchers also changed the order of their nature, whom the Lord cursed at the flood, on whose account He made the earth without inhabitants and fruitless.
12. Anon., Testament of Reuben, 5 (2nd cent. BCE - 2nd cent. CE)

13. Dead Sea Scrolls, Ben Sira, 39.1 (2nd cent. BCE - 1st cent. CE)

14. Dead Sea Scrolls, Damascus Document, 2.2 (2nd cent. BCE - 1st cent. CE)

15. Dead Sea Scrolls, Damascus Document, 2.2 (2nd cent. BCE - 1st cent. CE)

16. Dead Sea Scrolls, Pesher On The Periods 4Q180, 0 (2nd cent. BCE - 1st cent. CE)

17. Septuagint, 1 Maccabees, 2.51-2.61 (2nd cent. BCE - 2nd cent. BCE)

2.51. Remember the deeds of the fathers, which they did in their generations; and receive great honor and an everlasting name. 2.52. Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? 2.53. Joseph in the time of his distress kept the commandment, and became lord of Egypt. 2.54. Phinehas our father, because he was deeply zealous, received the covet of everlasting priesthood. 2.55. Joshua, because he fulfilled the command, became a judge in Israel. 2.56. Caleb, because he testified in the assembly, received an inheritance in the land. 2.57. David, because he was merciful, inherited the throne of the kingdom for ever. 2.58. Elijah because of great zeal for the law was taken up into heaven. 2.59. Haniah, Azariah, and Mishael believed and were saved from the flame. 2.60. Daniel because of his innocence was delivered from the mouth of the lions. 2.61. And so observe, from generation to generation, that none who put their trust in him will lack strength.
18. Septuagint, Ecclesiasticus (Siracides), 16.8-16.14, 16.16, 16.34, 39.1-39.3 (2nd cent. BCE - 2nd cent. BCE)

16.8. He did not spare the neighbors of Lot,whom he loathed on account of their insolence. 16.9. He showed no pity for a nation devoted to destruction,for those destroyed in their sins; 16.11. Even if there is only one stiff-necked person,it will be a wonder if he remains unpunished. For mercy and wrath are with the Lord;he is mighty to forgive, and he pours out wrath. 16.12. As great as his mercy, so great is also his reproof;he judges a man according to his deeds. 16.13. The sinner will not escape with his plunder,and the patience of the godly will not be frustrated. 16.14. He will make room for every act of mercy;every one will receive in accordance with his deeds. 39.1. On the other hand he who devotes himself to the study of the law of the Most High will seek out the wisdom of all the ancients,and will be concerned with prophecies; 39.1. Nations will declare his wisdom,and the congregation will proclaim his praise; 39.2. he will preserve the discourse of notable men and penetrate the subtleties of parables; 39.2. From everlasting to everlasting he beholds them,and nothing is marvelous to him. 39.3. he will seek out the hidden meanings of proverbs and be at home with the obscurities of parables. 39.3. the teeth of wild beasts, and scorpions and vipers,and the sword that punishes the ungodly with destruction;
19. Septuagint, Judith, 16.6 (2nd cent. BCE - 0th cent. CE)

16.6. But the Lord Almighty has foiled them by the hand of a woman.
20. Septuagint, Wisdom of Solomon, 3.1-3.3, 3.8, 8.7, 14.6-14.7 (2nd cent. BCE - 1st cent. BCE)

3.1. But the souls of the righteous are in the hand of God,and no torment will ever touch them. 3.2. In the eyes of the foolish they seemed to have died,and their departure was thought to be an affliction 3.3. and their going from us to be their destruction;but they are at peace. 3.8. They will govern nations and rule over peoples,and the Lord will reign over them for ever. 8.7. And if any one loves righteousness,her labors are virtues;for she teaches self-control and prudence,justice and courage;nothing in life is more profitable for men than these. 14.6. For even in the beginning, when arrogant giants were perishing,the hope of the world took refuge on a raft,and guided by thy hand left to the world the seed of a new generation. 14.7. For blessed is the wood by which righteousness comes.
21. Septuagint, 3 Maccabees, 2.4 (2nd cent. BCE - 2nd cent. BCE)

2.4. You destroyed those who in the past committed injustice, among whom were even giants who trusted in their strength and boldness, whom you destroyed by bringing upon them a boundless flood.
22. Anon., Sibylline Oracles, 1.165, 1.179, 2.227-2.232, 3.9-3.11 (1st cent. BCE - 5th cent. CE)

1.165. 165 I will put understanding in thy heart 1.179. The hundreds are twice eight and thrice three ten 2.227. And they all watch at all times and expect 2.228. With sleepless eyes. For it will be at dawn 2.229. Or eve or midday; but he sure shall come 2.230. 230 And it shall be as I say, it shall be 2.231. To them that sleep, that from the starry heaven 2.232. The stars at midday will to all appear 3.9. But yet again will I proclaim all thing 3.10. 10 Which God commands me to proclaim to men. 3.11. O men, that in your image have a form
23. Anon., The Life of Adam And Eve, 49.3 (1st cent. CE - 5th cent. CE)

24. Josephus Flavius, Jewish Antiquities, 1.73, 1.98, 1.101 (1st cent. CE - 1st cent. CE)

1.73. For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants. 1.98. He also entreated God to accept of his sacrifice, and to grant that the earth might never again undergo the like effects of ‘his wrath; that men might be permitted to go on cheerfully in cultivating the same; to build cities, and live happily in them; and that they might not be deprived of any of those good things which they enjoyed before the Flood; but might attain to the like length of days, and old age, which the ancient people had arrived at before. 1.101. But I will leave off for the time to come to require such punishments, the effects of so great wrath, for their future wicked actions, and especially on account of thy prayers. But if I shall at any time send tempests of rain, in an extraordinary manner, be not affrighted at the largeness of the showers; for the water shall no more overspread the earth.
25. New Testament, 1 Corinthians, 9.24-9.25 (1st cent. CE - 1st cent. CE)

9.24. Don't youknow that those who run in a race all run, but one receives the prize?Run like that, that you may win. 9.25. Every man who strives in thegames exercises self-control in all things. Now they do it to receive acorruptible crown, but we an incorruptible.
26. New Testament, Jude, 6-8, 5 (1st cent. CE - 1st cent. CE)

27. Anon., Genesis Rabba, 26.5 (2nd cent. CE - 5th cent. CE)

26.5. וַיִּרְאוּ בְנֵי הָאֱלֹהִים (בראשית ו, ב), רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי קָרֵא לְהוֹן בְּנֵי דַיָּנַיָא, רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי מְקַלֵּל לְכָל מַאן דְּקָרֵא לְהוֹן בְּנֵי אֱלָהַיָּא, תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי כָּל פִּרְצָה שֶׁאֵינָהּ מִן הַגְּדוֹלִים אֵינָהּ פִּרְצָה, כֻּמְרַיָא גָּנְבוּ אֱלָהַיָּא מַאן מוֹמֵי בֵּיהּ אוֹ מַאן מְקָרֵב. וְלָמָּה קוֹרֵא אוֹתָן בְּנֵי הָאֱלֹהִים, רַבִּי חֲנִינָא וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ תַּרְוֵיהוֹן אָמְרִין שֶׁהִרְבּוּ יָמִים בְּלֹא צַעַר וּבְלֹא יִסּוּרִין. רַבִּי חָנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר כְּדֵי לַעֲמֹד עַל הַתְּקוּפוֹת וְעַל הַחִשְׁבוֹנוֹת. רַבָּנָן אָמְרִין כְּדֵי שֶׁיִּטְלוּ שֶׁלָּהֶם וְשֶׁל דּוֹרוֹת הַבָּאִים אַחֲרֵיהֶם. (בראשית ו, ב): כִּי טֹבֹת הֵנָּה, אָמַר רַבִּי יוּדָן טֹבֹת כְּתִיב, מִשֶּׁהָיוּ מְטִיבִין אִשָּׁה לְבַעֲלָהּ הָיָה גָדוֹל נִכְנַס וּבוֹעֲלָהּ תְּחִלָּה, הֲדָא הוּא דִכְתִיב כִּי טֹבֹת הֵנָּה, אֵלּוּ הַבְּתוּלוֹת, (בראשית ו, ב): וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ, אֵלּוּ נְשֵׁי אֲנָשִׁים. מִכֹּל אֲשֶׁר בָּחָרוּ, זֶה זָכָר וּבְהֵמָה. רַבִּי הוּנָא בְּשֵׁם רַבִּי אָמַר דּוֹר הַמַּבּוּל לֹא נִמּוֹחוּ מִן הָעוֹלָם עַד שֶׁכָּתְבוּ גִּמּוֹמְסִיּוֹת לְזָכָר וְלִבְהֵמָה. אָמַר רַבִּי שִׂמְלָאי בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא זְנוּת, אַנְדְּרוֹלוֹמוּסְיָא בָּאָה לָעוֹלָם וְהוֹרֶגֶת טוֹבִים וְרָעִים. רַבִּי עֲזַרְיָה וְרַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עַל הַכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא מַאֲרִיךְ אַפּוֹ חוּץ מִן הַזְּנוּת, מַאי טַעְמָא וַיִּרְאוּ בְנֵי הָאֱלֹהִים וגו', וּמַה כְּתִיב בַּתְרֵיהּ (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה אֶת הָאָדָם, רַבִּי יְהוֹשֻׁעַ בַּר לֵוִי בְּשֵׁם פְּדָיָה אָמַר כָּל אוֹתוֹ הַלַּיְלָה הָיָה לוֹט מְבַקֵּשׁ רַחֲמִים עַל הַסְּדוֹמִיִּים וְהָיוּ מְקַבְּלִין מִיָּדוֹ, כֵּיוָן שֶׁאָמְרוּ לוֹ (בראשית יט, ה): הוֹצִיאֵם אֵלִינוּ וְנֵדְעָה אֹתָם לְתַשְׁמִישׁ, אָמְרוּ לוֹ (בראשית יט, יב): עֹד מִי לְךָ פֹה לְלַמֵּד סָנֵגוֹרְיָא עֲלֵיהֶם, מִכָּאן וָאֵילָךְ אֵין לְךָ לְלַמֵּד עֲלֵיהֶם סָנֵגוֹרְיָא.
28. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

108a. רשעים במשפט וחטאים בעדת צדיקים על כן לא יקומו רשעים במשפט זה דור המבול וחטאים בעדת צדיקים אלו אנשי סדום אמרו לו אינם עומדין בעדת צדיקים אבל עומדין בעדת רשעים,(מרגלים אין להם חלק לעולם הבא שנאמר (במדבר יד, לז) וימותו האנשים מוציאי דבת הארץ רעה במגפה לפני ה' וימותו בעולם הזה במגפה לעולם הבא),דור המדבר אין להם חלק לעולם הבא ואין עומדין בדין שנאמר (במדבר יד, לה) במדבר הזה יתמו ושם ימותו דברי רבי עקיבא ר' אליעזר אומר עליהם הוא אומר (תהלים נ, ה) אספו לי חסידי כורתי בריתי עלי זבח,עדת קרח אינה עתידה לעלות שנאמר (במדבר טז, לג) ותכס עליהם הארץ בעולם הזה ויאבדו מתוך הקהל לעולם הבא דברי ר"ע ר"א אומר עליהם הוא אומר (שמואל א ב, ו) ה' ממית ומחיה מוריד שאול ויעל:, big strongגמ׳ /strong /big ת"ר דור המבול אין להם חלק לעולם הבא שנאמר (בראשית ז, כג) וימח את כל היקום אשר על פני האדמה וימח את כל היקום בעולם הזה וימחו מן הארץ לעולם הבא דברי ר"ע ר"י בן בתירא אומר לא חיין ולא נדונין שנאמר (בראשית ו, ג) לא ידון רוחי באדם לעולם לא דין ולא רוח דבר אחר לא ידון רוחי שלא תהא נשמתן חוזרת לנדנה,ר' מנחם בר יוסף אומר אפילו בשעה שהקב"ה מחזיר נשמות לפגרים מתים נשמתן קשה להם בגיהנם שנאמר (ישעיהו לג, יא) תהרו חשש תלדו קש רוחכם אש תאכלכם,ת"ר דור המבול לא נתגאו אלא בשביל טובה שהשפיע להם הקב"ה ומה כתיב בהם (איוב כא, ט) בתיהם שלום מפחד ולא שבט אלוה עליהם וכתיב (איוב כא, י) שורו עבר ולא יגעיל תפלט פרתו ולא תשכל וכתיב (איוב כא, יא) ישלחו כצאן עויליהם וילדיהם ירקדון וכתיב (איוב כא, יב) ישאו בתוף וכנור וישמחו לקול עוגב וכתיב יבלו ימיהם בטוב ושנותם בנעימים וכתיב וברגע שאול יחתו,והיא גרמה שאמרו לאל (איוב כא, יד) סור ממנו ודעת דרכיך לא חפצנו מה שדי כי נעבדנו ומה נועיל כי נפגע בו אמרו כלום צריכין אנו לו אלא לטיפה של גשמים יש לנו נהרות ומעינות שאנו מסתפקין מהן אמר הקב"ה בטובה שהשפעתי להן בה מכעיסין אותי ובה אני דן אותם שנאמר (בראשית ו, יז) ואני הנני מביא את המבול מים,ר' יוסי אמר דור המבול לא נתגאו אלא בשביל גלגל העין שדומה למים [שנאמר (בראשית ו, ב) ויקחו להם נשים מכל אשר בחרו] לפיכך דן אותן במים שדומה לגלגל העין שנאמר (בראשית ז, יא) נבקעו כל מעינות תהום רבה וארבות השמים נפתחו,א"ר יוחנן דור המבול ברבה קלקלו וברבה נידונו ברבה קלקלו שנאמר (בראשית ו, ה) וירא ה' כי רבה רעת האדם וברבה נידונו שנאמר (בראשית ז, יא) כל מעינות תהום רבה א"ר יוחנן שלשה נשתיירו מהם בלועה דגדר וחמי טבריא ועיניא רבתי דבירם,(בראשית ו, יב) כי השחית כל בשר את דרכו על הארץ א"ר יוחנן מלמד שהרביעו בהמה על חיה וחיה על בהמה והכל על אדם ואדם על הכל א"ר אבא בר כהנא וכולם חזרו חוץ מתושלמי,(בראשית ו, ג) ויאמר ה' לנח קץ כל בשר בא לפני א"ר יוחנן בא וראה כמה גדול כחה של חמס שהרי דור המבול עברו על הכל ולא נחתם עליהם גזר דינם עד שפשטו ידיהם בגזל שנאמר (בראשית ו, יג) כי מלאה הארץ חמס מפניהם והנני משחיתם את הארץ וכתיב (יחזקאל ז, יא) החמס קם למטה רשע לא מהם ולא מהמונם ולא מהמהם ולא נה בהם,א"ר אלעזר מלמד שזקף עצמו כמקל ועמד לפני הקב"ה ואמר לפניו רבש"ע לא מהם ולא מהמונם ולא מהמהם ולא נה בהם,(ואף על נח נחתם גזר דין שנא' ולא נח בהם) תנא דבי ר' ישמעאל אף על נח נחתך גזר דין אלא שמצא חן בעיני ה' שנאמר (בראשית ו, ז) נחמתי כי עשיתם ונח מצא חן בעיני ה',(בראשית ו, ו) וינחם ה' כי עשה את האדם בארץ כי אתא רב דימי אמר אמר הקב"ה יפה עשיתי שתקנתי להם קברות בארץ מאי משמע כתיב הכא וינחם ה' וכתיב התם (בראשית נ, כא) וינחם אותם וידבר על לבם,ואיכא דאמרי לא יפה עשיתי שתקנתי להם קברות בארץ כתיב הכא וינחם וכתיב התם (שמות לב, יד) וינחם ה' על הרעה אשר דבר לעשות לעמו,(בראשית ו, ט) אלה תולדות נח [נח איש צדיק תמים היה בדורותיו] א"ר יוחנן בדורותיו ולא בדורות אחרים וריש לקיש אמר בדורותיו כ"ש בדורות אחרים,א"ר חנינא משל דרבי יוחנן למה הדבר דומה לחבית של יין שהיתה מונחת במרתף של חומץ במקומה ריחה נודף שלא במקומה אין ריחה נודף א"ר אושעיא משל דריש לקיש למה הדבר דומה לצלוחית של פלייטון שהיתה מונחת במקום הטנופת במקומה ריחה נודף וכ"ש במקום הבוסם,(בראשית ז, כג) וימח את כל היקום אשר על פני האדמה אם אדם חטא בהמה מה חטאה,תנא משום רבי יהושע בן קרחה משל לאדם שעשה חופה לבנו והתקין מכל מיני סעודה לימים מת בנו עמד (ובלבל) [ופזר] את חופתו אמר כלום עשיתי אלא בשביל בני עכשיו שמת חופה למה לי אף הקב"ה אמר כלום בראתי בהמה וחיה אלא בשביל אדם עכשיו שאדם חוטא בהמה וחיה למה לי,(בראשית ז, כב) מכל אשר בחרבה מתו ולא דגים שבים,דרש ר' יוסי דמן קסרי מאי דכתיב (איוב כד, יח) קל הוא על פני מים תקולל חלקתם בארץ מלמד שהיה נח הצדיק מוכיח בהם ואומר להם עשו תשובה ואם לאו הקב"ה מביא עליכם את המבול ומקפה נבלתכם על המים כזיקין שנאמר קל הוא על פני מים ולא עוד אלא שלוקחין מהם קללה לכל באי עולם שנאמר (איוב כד, יח) תקולל חלקתם בארץ,לא יפנה דרך כרמים מלמד שהיו מפנים דרך כרמים אמר לו ומי מעכב אמר להם פרידה אחת יש לי להוציא מכם 108a. bin judgment, nor sinners in the congregation of the righteous”(Psalms 1:5). b“Therefore the wicked shall not stand in judgment”; thisis referring to bthe generation of the flood,about whom it is written: “The wickedness of man was great upon the earth” (Genesis 6:5). b“Nor sinners in the congregation of the righteous”; these are the people of Sodom,about whom it is written: “And the men of Sodom were wicked and sinners” (Genesis 13:13). The Sages bsaid toRabbi Neḥemya: bThey will not standin judgment for resurrection bin the congregation of the righteous, but they will standin judgment bin the congregation of the wicked. /b, bThe spieswho spread an evil report of their visit to Canaan bhave no share in the World-to-Come, as it is stated: “And those men who spread the evil report about the land died by plague before the Lord”(Numbers 14:37). b“And…died”indicates bin this world; “by plague”indicates bfor the World-to-Come. /b,The members of bthe generation of the wilderness have no share in the World-to-Come and will not stand in judgment, as it is stated: “In this wilderness they shall be consumed, and there they shall die”(Numbers 14:35). “They shall be consumed” indicates in this world; “and there they shall die” indicates for the World-to-Come; this is bthe statement of Rabbi Akiva. Rabbi Eliezer says:The members of the generation of the wilderness were essentially righteous, and babout themthe verse bsays: “Gather My pious together to Me, those that have entered into My covet by offering”(Psalms 50:5). It is they who entered into the covet with God and they will certainly be rewarded in the future., bThe assembly of Korah is not destined to arisefor resurrection, bas it is stated: “And the earth closed upon them”(Numbers 16:33), meaning bin this world,and also: b“And they perished from among the assembly”(Numbers 16:33), meaning bin the World-to-Come;this is bthe statement of Rabbi Akiva. Rabbi Eliezer says: About themthe verse bsays: “The Lord kills and makes alive; He lowers to the grave, and raises”(I Samuel 2:6), indicating that the assembly of Korah has a share in the World-to-Come.,gemara bThe Sages taughtin a ibaraita /i: The members of bthe generation of the flood have no share in the World-to-Come, as it is stated: “And He obliterated every living thing that was upon the face of the ground,from man to cattle to creeping animal to the birds of the heaven; and they were obliterated from the earth” (Genesis 7:23). b“And He obliterated every living thing”indicates bin this world,whereas b“and they were obliterated from the earth”indicates bfor the World-to-Come;this is bthe statement of Rabbi Akiva. Rabbi Yehuda ben Beteira says:The members of the generation of the flood will bneither live nor be judged, as it is stated: “My soul shall not abide [ iyadon /i] in man forever”(Genesis 6:3), meaning bneitherwill they stand in bjudgment [ idin /i], norshall their bsoulsbe restored to them. bAlternatively, “My soul shall not abide”means btheir souls will not return to their sheaths [ inadan /i],i.e., to their bodies., bRabbi Menaḥem, son of Rabbi Yosef, says: Even at a time when the Holy One, Blessed be He, restores souls to lifeless corpses,the souls of the generation of the flood bwillafflict bthem harshlyas if they were bin Gehenna, as it is stated: “You shall conceive chaff; you shall bring forth straw; your soul is a fire that shall devour you”(Isaiah 33:11)., bThe Sages taughtin a ibaraita( iTosefta /i, iSota3:10): bThe generation of the flood became haughtyand sinned bdue only to theexcessive bgoodness that the Holy One, Blessed be He, bestowed upon them. And what is written concerning them,indicating that goodness? b“Their houses are safe without fear, nor is the rod of God upon them”(Job 21:9). bAnd it is written: “Their bull sires, and will not fall; their cow calves, and does not cast her calf”(Job 21:10). bAnd it is written: “They send forth their little ones like a flock, and their children dance”(Job 21:11). bAnd it is written: “They sing to the timbrel and harp, and rejoice at the sound of the pipe”(Job 21:12). bAnd it is written: “They shall spend their days in prosperity, and their years in pleasures”(Job 36:11). bAnd it is written: “And peacefully they go down to the grave”(Job 21:13)., bAnd thatsuccess bcausedthem bto say to God: “Depart from us; for we desire not the knowledge of Your ways. What is the Almighty, that we should serve Him, and what profit should we have if we pray unto Him”(Job 21:14–15). The members of the generation of the flood bsaid: Do we need Him for anything, even forthe bdrop of rainthat He causes to fall? bWe have rivers and springs from which we take our supplyof water; we do not fear Him. bThe Holy One, Blessed be He, said: With the goodness that I bestowed upon them, withthat bthey infuriate Me and with it I will sentence them, as it is stated: “And behold I will bring the flood of water”(Genesis 6:17)., bRabbi Yosei says: The generation of the flood became haughty due only to thecovetousness of the beyeball, which is similar to water, as it is stated:“And the sons of the prominent men saw that the daughters of men were fair; band they took for themselves wives from anyone they chose”(Genesis 6:2). bConsequently,God bpunished them with water, which is similar to an eyeball [ ilegalgal ha’ayin /i], as it is stated: “All the fountains [ imayenot /i] of the great deep were breached, and the flues of heaven were opened”(Genesis 7:11)., bRabbi Yoḥa says:The members of bthe generation of the flood sinned with “great” and were punished with “great.” They sinned with “great,” as it is stated: “And the Lord saw that the wickedness of man was great”(Genesis 6:5). bAnd they were punished with great, as it is stated: “All the fountains of the great deepwere breached” (Genesis 7:11). bRabbi Yoḥa says: Threefountains bofthe great deep that were breached in the flood bremained,and boiling water continues to flow in them as it did during the flood. They are: bBeloa of Gader, and the hot springs of Tiberias, and the great spring of Beiram. /b,With regard to the verse: b“For all flesh had corrupted its way upon the earth”(Genesis 6:12), bRabbi Yoḥa says:This bteaches thatthe people of the generation of the flood bmatedmale bdomesticated animals withfemale bundomesticated animals, andmale bundomesticated animals withfemale bdomesticated animals, and allmale animals bwith humanfemales, band humanmales bwith allfemale animals. bRabbi Abba bar Kahana says: Andafter the flood ball ofthe creatures breturnedto mate with their own species, bexceptfor the bird called itushlami /i,which continued to mate with other species.,With regard to the verse: b“And God said to Noah: The end of all flesh is come before Me,for the earth is filled with robbery through them, and behold, I will destroy them with the earth” (Genesis 6:13), bRabbi Yoḥa says: Come and see how great is the power of robbery, as the generation of the flood violated everyprecept, bbut their sentenceto be destroyed bwas not sealed until they extended their handsand engaged bin robbery, as it is stated: “For the earth is filled with robbery through them, and behold, I will destroy them with the earth”(Genesis 6:13). bAnd it is written: “Robbery is risen up into a rod of wickedness; nothing comes from them, nor from their multitude, nor from any of them, nor shall there be wailing [ ino’ah /i] for them”(Ezekiel 7:11)., bRabbi Elazar says:This bteaches thatrobbery bstraightened itself like a rod and stood before the Holy One, Blessed be He, and said before Him: Master of the Universe: “Nothing comes from them, nor from their multitude, nor from any of them, nor shall there be wailing for them,”i.e., none of the robbers are fit to exist., bAnd the sentence of Noah was also sealed;he was going to die with the rest of the generation of the flood, bas it is stated: Nor shall there be iNo’aḥfor them.The Gemara interprets the term spelled inun /i, iheh /i, in the aforementioned verse, as if it were spelled inun /i, iḥet /i. bThe school of Rabbi Yishmael taught: The sentence of Noah was also decided; buthe was spared through the kindness of God due to the fact bthat he found favor in the eyes of God, as it is stated: “For I regret that I have made them. And Noah found favor in the eyes of the Lord”(Genesis 6:7–8). The juxtaposition of the term “and Noah” to the phrase “for I regret that I have made them” indicates that Noah should have been killed as well.,It is written: b“ iVayyinaḥemthe Lord that He made man on the earth [ iba’aretz /i]”(Genesis 6:6). The meaning of the term “ ivayyinaḥem /i” is subject to a dispute. bWhen Rav Dimi camefrom Eretz Yisrael to Babylonia, bhe saidin explanation: bThe Holy One, Blessed be He, said: I did well that I prepared graves forpeople bin the earth [ iba’aretz /i].The Gemara asks: bFrom whereis it binferredthat the term “ ivayyinaḥem /i” has a positive connotation? The Gemara answers: bIt is written here: “ iVayyinaḥem /i,” and it is written there: “And he comforted them [ ivayenaḥem otam /i] and spoke to their heart”(Genesis 50:21)., bAnd there arethose bwho saythat the term “ ivayyinaḥem /i” has a different meaning: bI did not do well that I prepared graves forpeople bin the earth,as I should not have created them in order to destroy them. From where is it inferred that the term “ ivayyinaḥem /i” has a negative connotation? bIt is written here: “ iVayyinaḥem /i,” and it is written there: “And the Lord regretted [ ivayyinaḥem /i] the evil that He thought to do to His people”(Exodus 32:14).,§ With regard to the verse: b“These are the generations of Noah; Noah was a righteous man, and wholehearted in his generations”(Genesis 6:9), bRabbi Yoḥa says:Relative to the other people bof his generationhe was righteous and wholehearted, bbut notrelative to those bof other generations. And Reish Lakish says: In his generationhe was righteous and wholehearted despite being surrounded by bad influences; ball the more sowould he have been considered righteous and wholehearted bin other generations. /b, bRabbi Ḥanina says:There is ba parablefor the statement bof Rabbi Yoḥa; to what is this matter comparable?It is comparable bto a barrel of wine that was placed in a cellarwhere bvinegaris stored; bin its place, its fragrance diffuses,i.e., is noticeable, relative to the odor of the vinegar. When it is bnot in its placesurrounded by vinegar, bits fragrance does not diffuse,and its pleasant odor is not sensed. bRabbi Oshaya says:There is ba parablefor the statement bof Reish Lakish; to what is this matter comparable?It is comparable bto a flask of perfume [ ipalyaton /i] that was placed in a location of filth. In its place its fragrance diffusesdespite the ambient odor, band all the more sois its fragrance noticeable if it is placed bin a locationwhere there is bperfume. /b,With regard to the verse: b“And He obliterated every living thing that was upon the face of the ground,from man to cattle to creeping animal to the birds of the heaven” (Genesis 7:23), the Gemara asks: bIf man sinned,in bwhatway bdidthe banimalkingdom bsinthat it, too, warranted destruction?,The Gemara answers: It was btaught in the name of Rabbi Yehoshua ben Korḥa:There is ba parablefor this matter, bto a man who fashioned a wedding canopy for his son and prepared all sorts offood for the wedding bfeast. Sometimelater, before the wedding, bhis son died.What did the man do? bHe arose and dismantled hisson’s bwedding canopy. He said: Did I dothis for any reason bother than for my son? Now thatmy son has bdied, why do Ineed ba wedding canopy? So too, the Holy One, Blessed be He, said: Did I create domesticated animals and non-domesticated animalsfor any reason bother than for man? Now that man sinsand is sentenced to destruction, bwhy do Ineed bdomesticated animals and non-domesticated animals? /b,It is written: b“of all that was on dry land died”(Genesis 7:22), from which it is inferred: bBut not the fish that are in the sea,which are not on dry land., bRabbi Yosei from Caesarea taught: Whatis the meaning of that bwhich is written: “He is swift upon the face of the waters; their portion is cursed in the earth;he turns not by way of the vineyards” (Job 24:18)? This bteaches that Noah the righteous would rebukethe people of his generation band say to them: Repent. And ifyou do bnot, the Holy One, Blessed be He, will bring a flood upon you and float your corpses on the water like wineskinsfilled with air that float on water, bas it is stated: “He is swift upon the face of the waters.” Moreover, a curse is taken from them to all who enter the world,as people will curse others, saying: They shall be like the generation of the flood. bAs it is stated: “Their portion is cursed in the earth.” /b,The conclusion of that verse: b“He turns not by way of the vineyards,” teaches that they would clear a path through vineyards. They said toNoah: bAnd who is preventingthe flood from coming? Noah bsaid to them: I have one pigeon,Methuselah, who will die at his appointed time, which I must bremove from among youbefore the flood.
29. Anon., 2 Enoch, 18.2-18.5, 18.9

30. Anon., 3 Baruch, 4.10



Subjects of this text:

subject book bibliographic info
angelic sin, as epistemological transgression Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 70, 104, 210
angelology, jewish Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 210
angels Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 69
apocalyptic literature, and book of daniel Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 70, 104, 210
apocalyptic literature, history of scholarship on Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 70, 104, 210
apocalyptic literature, social settings of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 70
apology, apologetics, christian Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 210
bastards giants Stuckenbruck, 1 Enoch 91-108 (2007) 669
beliar Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 84
bitenosh Stuckenbruck, 1 Enoch 91-108 (2007) 633
book of the watchers, and the epistle of jude Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 104
children/offspring, giants Stuckenbruck, 1 Enoch 91-108 (2007) 669
children/offspring, of noah Stuckenbruck, 1 Enoch 91-108 (2007) 669
children/offspring, of the angels of heaven Stuckenbruck, 1 Enoch 91-108 (2007) 633
clement of alexandria Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 210
covenant Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 53
creation Stuckenbruck, 1 Enoch 91-108 (2007) 346
creation topoi Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 84
creator Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 84
demons, origin of Stuckenbruck, 1 Enoch 91-108 (2007) 669
depicting flood using elements of the biblical descriptions of day of the lord Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 69
divine, image Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 84
dust Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 84
enoch, as intercessor for fallen angels Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 104
enoch, elevation of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 104
enochic literary tradition, place of 2 enoch in Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 104
enochic literary tradition, place of book of dreams in Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 70, 104, 210
enochic literary tradition, social settings of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 70
eschatology Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 274; Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 63, 69
fallen angels, and sodomites Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 210
fallen angels, as paradigms of punished wicked Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 70, 104
fallen angels, imprisonment of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 104
fallen angels, punishment of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 104
flesh, contrasted with spirit Stuckenbruck, 1 Enoch 91-108 (2007) 669
flesh, of the giants Stuckenbruck, 1 Enoch 91-108 (2007) 669
flood/deluge, great/noahs, destruction of Stuckenbruck, 1 Enoch 91-108 (2007) 669
flood/deluge, great/noahs, escape from, survival of Stuckenbruck, 1 Enoch 91-108 (2007) 669
flood/deluge, great/noahs Stuckenbruck, 1 Enoch 91-108 (2007) 669
flood Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 53, 63, 69
flood depicted as an eschatological war Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 69
genesis, and book of the watchers Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 70, 104, 210
gentile Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 84
giants, as paradigms of punished wicked Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 70
giants, bastards Stuckenbruck, 1 Enoch 91-108 (2007) 669
giants, children of the angels of heaven Stuckenbruck, 1 Enoch 91-108 (2007) 633, 669
giants, hybrids Stuckenbruck, 1 Enoch 91-108 (2007) 669
giants, nephilim Stuckenbruck, 1 Enoch 91-108 (2007) 633
giants Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 53, 63, 69; Stuckenbruck, 1 Enoch 91-108 (2007) 346, 633, 669
hermon, mt Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 104
image of god Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 84
intermarriage Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 104, 210
irenaeus Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 104
israel, and the angels Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 210
jerome Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 210
jerusalem Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 69; Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 70
knowledge, revealed Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 70, 104, 210
knowledge Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 84
lamech Stuckenbruck, 1 Enoch 91-108 (2007) 633
law, of god Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 84
literary production Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 70, 104, 210
minut, minim Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 210
new testament, and enochic texts and traditions Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 104
noah, as an angel/angel-like Stuckenbruck, 1 Enoch 91-108 (2007) 633
noah, birth of Stuckenbruck, 1 Enoch 91-108 (2007) 633, 669
noah, contrasted with the giants Stuckenbruck, 1 Enoch 91-108 (2007) 633
noah, escape from/survival of the flood Stuckenbruck, 1 Enoch 91-108 (2007) 669
noah, three sons Stuckenbruck, 1 Enoch 91-108 (2007) 669
noah Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 53; Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 104, 210
obedient Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 84
oppressors Stuckenbruck, 1 Enoch 91-108 (2007) 346
paul Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 274
philosophy, and christianity Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 210
rebellion Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 63
second temple jewish Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 70
sodom, sodomites Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 104, 210
sons of god, euhemeristic interpretations of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 210
soul Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 84
spirits, demonic/giants Stuckenbruck, 1 Enoch 91-108 (2007) 669
temple, second Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 70
temple Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 53, 63
textual transmission, premodern Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 70, 104
time, concepts of Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 388
topoi, creation Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 84
torah Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 210
violence Stuckenbruck, 1 Enoch 91-108 (2007) 669
watchers/rebellious angels, angels of heaven Stuckenbruck, 1 Enoch 91-108 (2007) 633
watchers/rebellious angels, instructions by Stuckenbruck, 1 Enoch 91-108 (2007) 346
watchers/rebellious angels Stuckenbruck, 1 Enoch 91-108 (2007) 346, 633, 669
watchers Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 84
wealthy/rich ones Stuckenbruck, 1 Enoch 91-108 (2007) 346
wisdom literature, and apocalyptic literature Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 70
woman/women, daughters of men/women of the earth Stuckenbruck, 1 Enoch 91-108 (2007) 633
wrath divine' Stuckenbruck, 1 Enoch 91-108 (2007) 669