Tiresias: The Ancient Mediterranean Religions Source Database

673

Septuagint, Ecclesiasticus (Siracides), 24.12
nan So I took root in an honored people,in the portion of the Lord, who is their inheritance.

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36 results
1. Septuagint, Baruch, 4.1-4.2 (th cent. BCE - 2nd cent. BCE)
2. Hebrew Bible, Deuteronomy, 4.6, 7.6, 29.29, 30.11-30.14 (9th cent. BCE - 3rd cent. BCE) 4.6. וּשְׁמַרְתֶּם וַעֲשִׂיתֶם כִּי הִוא חָכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים אֲשֶׁר יִשְׁמְעוּן אֵת כָּל־הַחֻקִּים הָאֵלֶּה וְאָמְרוּ רַק עַם־חָכָם וְנָבוֹן הַגּוֹי הַגָּדוֹל הַזֶּה׃ 7.6. כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ בְּךָ בָּחַר יְהוָה אֱלֹהֶיךָ לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 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׃ 4.6. Observe therefore and do them; for this is your wisdom and your understanding in the sight of the peoples, that, when they hear all these statutes, shall say: ‘Surely this great nation is a wise and understanding people.’" 7.6. For thou art a holy people unto the LORD thy God: the LORD thy God hath chosen thee to be His own treasure, out of all peoples that are upon the face of the earth." 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."
3. Hebrew Bible, Exodus, 19.5, 25.31-25.37 (9th cent. BCE - 3rd cent. BCE) 19.5. וְעַתָּה אִם־שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת־בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל־הָעַמִּים כִּי־לִי כָּל־הָאָרֶץ׃ 25.31. וְעָשִׂיתָ מְנֹרַת זָהָב טָהוֹר מִקְשָׁה תֵּעָשֶׂה הַמְּנוֹרָה יְרֵכָהּ וְקָנָהּ גְּבִיעֶיהָ כַּפְתֹּרֶיהָ וּפְרָחֶיהָ מִמֶּנָּה יִהְיוּ׃ 25.32. וְשִׁשָּׁה קָנִים יֹצְאִים מִצִּדֶּיהָ שְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הָאֶחָד וּשְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הַשֵּׁנִי׃ 25.33. שְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתֹּר וָפֶרַח וּשְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתֹּר וָפָרַח כֵּן לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן־הַמְּנֹרָה׃ 25.34. וּבַמְּנֹרָה אַרְבָּעָה גְבִעִים מְשֻׁקָּדִים כַּפְתֹּרֶיהָ וּפְרָחֶיהָ׃ 25.35. וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת־שְׁנֵי הַקָּנִים מִמֶּנָּה לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן־הַמְּנֹרָה׃ 25.36. כַּפְתֹּרֵיהֶם וּקְנֹתָם מִמֶּנָּה יִהְיוּ כֻּלָּהּ מִקְשָׁה אַחַת זָהָב טָהוֹר׃ 25.37. וְעָשִׂיתָ אֶת־נֵרֹתֶיהָ שִׁבְעָה וְהֶעֱלָה אֶת־נֵרֹתֶיהָ וְהֵאִיר עַל־עֵבֶר פָּנֶיהָ׃ 19.5. Now therefore, if ye will hearken unto My voice indeed, and keep My covet, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine;" 25.31. And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece with it." 25.32. And there shall be six branches going out of the sides thereof: three branches of the candlestick out of the one side thereof, and three branches of the candle-stick out of the other side thereof;" 25.33. three cups made like almond-blossoms in one branch, a knop and a flower; and three cups made like almond-blossoms in the other branch, a knop and a flower; so for the six branches going out of the candlestick." 25.34. And in the candlestick four cups made like almond-blossoms, the knops thereof, and the flowers thereof." 25.35. And a knop under two branches of one piece with it, and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, for the six branches going out of the candlestick." 25.36. Their knops and their branches shall be of one piece with it; the whole of it one beaten work of pure gold." 25.37. And thou shalt make the lamps thereof, seven; and they shall light the lamps thereof, to give light over against it."
4. Hebrew Bible, Genesis, 3.24 (9th cent. BCE - 3rd cent. BCE) 3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life."
5. Hebrew Bible, Job, 38.9 (9th cent. BCE - 3rd cent. BCE) 38.9. בְּשׂוּמִי עָנָן לְבֻשׁוֹ וַעֲרָפֶל חֲתֻלָּתוֹ׃ 38.9. When I made the cloud the garment thereof, And thick darkness a swaddlingband for it,"
6. Hebrew Bible, Malachi, 3.17 (9th cent. BCE - 3rd cent. BCE) 3.17. וְהָיוּ לִי אָמַר יְהוָה צְבָאוֹת לַיּוֹם אֲשֶׁר אֲנִי עֹשֶׂה סְגֻלָּה וְחָמַלְתִּי עֲלֵיהֶם כַּאֲשֶׁר יַחְמֹל אִישׁ עַל־בְּנוֹ הָעֹבֵד אֹתוֹ׃ 3.17. And they shall be Mine, saith the LORD of hosts, in the day that I do make, even Mine own treasure; and I will spare them, as a man spareth His own son that serveth him."
7. Hebrew Bible, Proverbs, 1.10, 2.1, 3.1, 3.18, 8.22-8.32, 8.35 (9th cent. BCE - 3rd cent. BCE) 2.1. כִּי־תָבוֹא חָכְמָה בְלִבֶּךָ וְדַעַת לְנַפְשְׁךָ יִנְעָם׃ 2.1. בְּנִי אִם־תִּקַּח אֲמָרָי וּמִצְוֺתַי תִּצְפֹּן אִתָּךְ׃ 3.1. וְיִמָּלְאוּ אֲסָמֶיךָ שָׂבָע וְתִירוֹשׁ יְקָבֶיךָ יִפְרֹצוּ׃ 3.1. בְּנִי תּוֹרָתִי אַל־תִּשְׁכָּח וּמִצְוֺתַי יִצֹּר לִבֶּךָ׃ 3.18. עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃ 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׃ 8.35. כִּי מֹצְאִי מצאי [מָצָא] חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃ 1.10. My son, if sinners entice thee, Consent thou not." 2.1. My son, if thou wilt receive my words, And lay up my commandments with thee;" 3.1. My son, forget not my teaching; But let thy heart keep my commandments;" 3.18. She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast." 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;" 8.30. Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him," 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." 8.35. For whoso findeth me findeth life, And obtaineth favour of the LORD."
8. Hebrew Bible, Psalms, 44.3, 132.14, 135.4 (9th cent. BCE - 3rd cent. BCE) 44.3. אַתָּה יָדְךָ גּוֹיִם הוֹרַשְׁתָּ וַתִּטָּעֵם תָּרַע לְאֻמִּים וַתְּשַׁלְּחֵם׃ 132.14. זֹאת־מְנוּחָתִי עֲדֵי־עַד פֹּה־אֵשֵׁב כִּי אִוִּתִיהָ׃ 135.4. כִּי־יַעֲקֹב בָּחַר לוֹ יָהּ יִשְׂרָאֵל לִסְגֻלָּתוֹ׃ 44.3. Thou with Thy hand didst drive out the nations, and didst plant them in; Thou didst break the peoples, and didst spread them abroad." 132.14. 'This is My resting-place for ever; Here will I dwell; for I have desired it." 135.4. For the LORD hath chosen Jacob unto Himself, And Israel for His own treasure."
9. Hebrew Bible, Habakkuk, 2.3 (8th cent. BCE - 6th cent. BCE) 2.3. כִּי עוֹד חָזוֹן לַמּוֹעֵד וְיָפֵחַ לַקֵּץ וְלֹא יְכַזֵּב אִם־יִתְמַהְמָהּ חַכֵּה־לוֹ כִּי־בֹא יָבֹא לֹא יְאַחֵר׃ 2.3. For the vision is yet for the appointed time, And it declareth of the end, and doth not lie; Though it tarry, wait for it; Because it will surely come, it will not delay.’"
10. Hebrew Bible, Isaiah, 5.20-5.21 (8th cent. BCE - 5th cent. BCE) 5.21. הוֹי חֲכָמִים בְּעֵינֵיהֶם וְנֶגֶד פְּנֵיהֶם נְבֹנִים׃ 5.20. Woe unto them that call evil good, And good evil; That change darkness into light, And light into darkness; That change bitter into sweet, And sweet into bitter!" 5.21. Woe unto them that are wise in their own eyes, And prudent in their own sight!"
11. Hebrew Bible, 1 Chronicles, 28.2 (5th cent. BCE - 3rd cent. BCE) 28.2. וַיֹּאמֶר דָּוִיד לִשְׁלֹמֹה בְנוֹ חֲזַק וֶאֱמַץ וַעֲשֵׂה אַל־תִּירָא וְאַל־תֵּחָת כִּי יְהוָה אֱלֹהִים אֱלֹהַי עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ עַד־לִכְלוֹת כָּל־מְלֶאכֶת עֲבוֹדַת בֵּית־יְהוָה׃ 28.2. וַיָּקָם דָּוִיד הַמֶּלֶךְ עַל־רַגְלָיו וַיֹּאמֶר שְׁמָעוּנִי אַחַי וְעַמִּי אֲנִי עִם־לְבָבִי לִבְנוֹת בֵּית מְנוּחָה לַאֲרוֹן בְּרִית־יְהוָה וְלַהֲדֹם רַגְלֵי אֱלֹהֵינוּ וַהֲכִינוֹתִי לִבְנוֹת׃ 28.2. Then David the king stood up upon his feet, and said: ‘Hear me, my brethren, and my people; as for me, it was in my heart to build a house of rest for the ark of the covet of the LORD, and for the footstool of our God; and I had made ready for the building."
12. Hebrew Bible, 2 Chronicles, 6.41 (5th cent. BCE - 3rd cent. BCE)
13. 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."
14. Hebrew Bible, Ezra, 4.18, 4.23, 7.15, 7.18-7.19 (5th cent. BCE - 4th cent. BCE) 4.18. נִשְׁתְּוָנָא דִּי שְׁלַחְתּוּן עֲלֶינָא מְפָרַשׁ קֱרִי קָדָמָי׃ 4.23. אֱדַיִן מִן־דִּי פַּרְשֶׁגֶן נִשְׁתְּוָנָא דִּי ארתחששתא [אַרְתַּחְשַׁשְׂתְּ] מַלְכָּא קֱרִי קֳדָם־רְחוּם וְשִׁמְשַׁי סָפְרָא וּכְנָוָתְהוֹן אֲזַלוּ בִבְהִילוּ לִירוּשְׁלֶם עַל־יְהוּדָיֵא וּבַטִּלוּ הִמּוֹ בְּאֶדְרָע וְחָיִל׃ 7.15. וּלְהֵיבָלָה כְּסַף וּדְהַב דִּי־מַלְכָּא וְיָעֲטוֹהִי הִתְנַדַּבוּ לֶאֱלָהּ יִשְׂרָאֵל דִּי בִירוּשְׁלֶם מִשְׁכְּנֵהּ׃ 7.18. וּמָה דִי עליך [עֲלָךְ] וְעַל־אחיך [אֶחָךְ] יֵיטַב בִּשְׁאָר כַּסְפָּא וְדַהֲבָה לְמֶעְבַּד כִּרְעוּת אֱלָהֲכֹם תַּעַבְדוּן׃ 7.19. וּמָאנַיָּא דִּי־מִתְיַהֲבִין לָךְ לְפָלְחָן בֵּית אֱלָהָךְ הַשְׁלֵם קֳדָם אֱלָהּ יְרוּשְׁלֶם׃ 4.18. the letter which ye sent unto us hath been plainly read before me." 4.23. Then when the copy of king Artaxerxes’letter was read before Rehum, and Shimshai the scribe, and their companions, they went in haste to Jerusalem unto the Jews, and made them to cease by force and power." 7.15. and to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem," 7.18. And whatsoever shall seem good to thee and to thy brethren to do with the rest of the silver and the gold, that do ye after the will of your God." 7.19. And the vessels that are given thee for the service of the house of thy God, deliver thou before the God of Jerusalem."
15. Anon., 1 Enoch, 42.1-42.3, 94.5, 104.10, 104.12 (3rd cent. BCE - 2nd cent. BCE) 42.1. Wisdom found no place where she might dwell; Then a dwelling-place was assigned her in the heavens. 42.2. 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. 42.3. 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. 94.5. And hold fast my words in the thoughts of your hearts, And suffer them not to be effaced from your hearts;For I know that sinners will tempt men to evilly-entreat wisdom, So that no place may be found for her, And no manner of temptation may minish. 104.12. concerning them. Then, I know another mystery, that books will be given to the righteous and the
16. Dead Sea Scrolls, 4Q418, 0 (2nd cent. BCE - 1st cent. CE)
17. Dead Sea Scrolls, Damascus Covenant, 11.3 (2nd cent. BCE - 1st cent. CE)
18. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 11.3 (2nd cent. BCE - 1st cent. CE)
19. Hebrew Bible, Daniel, 2.9, 2.11, 2.15, 2.18, 2.24, 2.27, 2.36, 3.13, 3.32, 5.19, 5.23, 6.11, 6.19, 7.7-7.8, 7.10, 7.13, 7.20 (2nd cent. BCE - 2nd cent. BCE) 2.9. דִּי הֵן־חֶלְמָא לָא תְהוֹדְעֻנַּנִי חֲדָה־הִיא דָתְכוֹן וּמִלָּה כִדְבָה וּשְׁחִיתָה הזמנתון [הִזְדְּמִנְתּוּן] לְמֵאמַר קָדָמַי עַד דִּי עִדָּנָא יִשְׁתַּנֵּא לָהֵן חֶלְמָא אֱמַרוּ לִי וְאִנְדַּע דִּי פִשְׁרֵהּ תְּהַחֲוֻנַּנִי׃ 2.11. וּמִלְּתָא דִי־מַלְכָּה שָׁאֵל יַקִּירָה וְאָחֳרָן לָא אִיתַי דִּי יְחַוִּנַּהּ קֳדָם מַלְכָּא לָהֵן אֱלָהִין דִּי מְדָרְהוֹן עִם־בִּשְׂרָא לָא אִיתוֹהִי׃ 2.15. עָנֵה וְאָמַר לְאַרְיוֹךְ שַׁלִּיטָא דִי־מַלְכָּא עַל־מָה דָתָא מְהַחְצְפָה מִן־קֳדָם מַלְכָּא אֱדַיִן מִלְּתָא הוֹדַע אַרְיוֹךְ לְדָנִיֵּאל׃ 2.18. וְרַחֲמִין לְמִבְעֵא מִן־קֳדָם אֱלָהּ שְׁמַיָּא עַל־רָזָה דְּנָה דִּי לָא יְהֹבְדוּן דָּנִיֵּאל וְחַבְרוֹהִי עִם־שְׁאָר חַכִּימֵי בָבֶל׃ 2.24. כָּל־קֳבֵל דְּנָה דָּנִיֵּאל עַל עַל־אַרְיוֹךְ דִּי מַנִּי מַלְכָּא לְהוֹבָדָה לְחַכִּימֵי בָבֶל אֲזַל וְכֵן אֲמַר־לֵהּ לְחַכִּימֵי בָבֶל אַל־תְּהוֹבֵד הַעֵלְנִי קֳדָם מַלְכָּא וּפִשְׁרָא לְמַלְכָּא אֲחַוֵּא׃ 2.27. עָנֵה דָנִיֵּאל קֳדָם מַלְכָּא וְאָמַר רָזָה דִּי־מַלְכָּא שָׁאֵל לָא חַכִּימִין אָשְׁפִין חַרְטֻמִּין גָּזְרִין יָכְלִין לְהַחֲוָיָה לְמַלְכָּא׃ 2.36. דְּנָה חֶלְמָא וּפִשְׁרֵהּ נֵאמַר קֳדָם־מַלְכָּא׃ 3.13. בֵּאדַיִן נְבוּכַדְנֶצַּר בִּרְגַז וַחֲמָה אֲמַר לְהַיְתָיָה לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ בֵּאדַיִן גֻּבְרַיָּא אִלֵּךְ הֵיתָיוּ קֳדָם מַלְכָּא׃ 3.32. אָתַיָּא וְתִמְהַיָּא דִּי עֲבַד עִמִּי אֱלָהָא עליא [עִלָּאָה] שְׁפַר קָדָמַי לְהַחֲוָיָה׃ 5.19. וּמִן־רְבוּתָא דִּי יְהַב־לֵהּ כֹּל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא הֲווֹ זאעין [זָיְעִין] וְדָחֲלִין מִן־קֳדָמוֹהִי דִּי־הֲוָה צָבֵא הֲוָא קָטֵל וְדִי־הֲוָה צָבֵא הֲוָה מַחֵא וְדִי־הֲוָה צָבֵא הֲוָה מָרִים וְדִי־הֲוָה צָבֵא הֲוָה מַשְׁפִּיל׃ 5.23. וְעַל מָרֵא־שְׁמַיָּא הִתְרוֹמַמְתָּ וּלְמָאנַיָּא דִי־בַיְתֵהּ הַיְתִיו קדמיך [קָדָמָךְ] ואנתה [וְאַנְתְּ] ורברבניך [וְרַבְרְבָנָךְ] שֵׁגְלָתָךְ וּלְחֵנָתָךְ חַמְרָא שָׁתַיִן בְּהוֹן וְלֵאלָהֵי כַסְפָּא־וְדַהֲבָא נְחָשָׁא פַרְזְלָא אָעָא וְאַבְנָא דִּי לָא־חָזַיִן וְלָא־שָׁמְעִין וְלָא יָדְעִין שַׁבַּחְתָּ וְלֵאלָהָא דִּי־נִשְׁמְתָךְ בִּידֵהּ וְכָל־אֹרְחָתָךְ לֵהּ לָא הַדַּרְתָּ׃ 6.11. וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃ 6.19. אֱדַיִן אֲזַל מַלְכָּא לְהֵיכְלֵהּ וּבָת טְוָת וְדַחֲוָן לָא־הַנְעֵל קָדָמוֹהִי וְשִׁנְתֵּהּ נַדַּת עֲלוֹהִי׃ 7.7. בָּאתַר דְּנָה חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ חֵיוָה רביעיה [רְבִיעָאָה] דְּחִילָה וְאֵימְתָנִי וְתַקִּיפָא יַתִּירָא וְשִׁנַּיִן דִּי־פַרְזֶל לַהּ רַבְרְבָן אָכְלָה וּמַדֱּקָה וּשְׁאָרָא ברגליה [בְּרַגְלַהּ] רָפְסָה וְהִיא מְשַׁנְּיָה מִן־כָּל־חֵיוָתָא דִּי קָדָמַיהּ וְקַרְנַיִן עֲשַׂר לַהּ׃ 7.8. מִשְׂתַּכַּל הֲוֵית בְּקַרְנַיָּא וַאֲלוּ קֶרֶן אָחֳרִי זְעֵירָה סִלְקָת ביניהון [בֵּינֵיהֵן] וּתְלָת מִן־קַרְנַיָּא קַדְמָיָתָא אתעקרו [אֶתְעֲקַרָה] מִן־קדמיה [קֳדָמַהּ] וַאֲלוּ עַיְנִין כְּעַיְנֵי אֲנָשָׁא בְּקַרְנָא־דָא וּפֻם מְמַלִּל רַבְרְבָן׃ 7.13. חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃ 2.9. that, if ye make not known unto me the dream, there is but one law for you; and ye have agreed together to speak before me lying and corrupt words, till the time be changed; only tell me the dream, and I shall know that ye can declare unto me the interpretation thereof.’" 2.11. And it is a hard thing that the king asketh, and there is none other that can declare it before the king, except the gods, whose dwelling is not with flesh.’" 2.15. he answered and said to Arioch the king’s captain: ‘Wherefore is the decree so peremptory from the king?’ Then Arioch made the thing known to Daniel." 2.18. that they might ask mercy of the God of heaven concerning this secret; that Daniel and his companions should not perish with the rest of the wise men of Babylon." 2.24. Therefore Daniel went in unto Arioch, whom the king had appointed to destroy the wise men of Babylon; he went and said thus unto him: ‘Destroy not the wise men of Babylon; bring me in before the king, and I will declare unto the king the interpretation.’" 2.27. Daniel answered before the king, and said: ‘The secret which the king hath asked can neither wise men, enchanters, magicians, nor astrologers, declare unto the king;" 2.36. This is the dream; and we will tell the interpretation thereof before the king." 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." 3.32. It hath seemed good unto me to declare the signs and wonders that God Most High hath wrought toward me." 5.19. and because of the greatness that He gave him, all the peoples, nations, and languages trembled and feared before him: whom he would he slew, and whom he would he kept alive; and whom he would he raised up, and whom he would he put down." 5.23. but hast lifted up thyself against the Lord of heaven; and they have brought the vessels of His house before thee, and thou and thy lords, thy consorts and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified;" 6.11. And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime." 6.19. Then the king went to his palace, and passed the night fasting; neither were diversions brought before him; and his sleep fled from him." 7.7. After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and broke in pieces, and stamped the residue with its feet; and it was diverse from all the beasts that were before it; and it had ten horns." 7.8. I considered the horns, and, behold, there came up among them another horn, a little one, before which three of the first horns were plucked up by the roots; and, behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things." 7.10. A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened." 7.13. I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him." 7.20. and concerning the ten horns that were on its head, and the other horn which came up, and before which three fell; even that horn that had eyes, and a mouth that spoke great things, whose appearance was greater than that of its fellows."
20. Septuagint, 1 Maccabees, 1.44-1.49 (2nd cent. BCE - 2nd cent. BCE) 1.44. And the king sent letters by messengers to Jerusalem and the cities of Judah; he directed them to follow customs strange to the land 1.45. to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts 1.46. to defile the sanctuary and the priests 1.47. to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals 1.48. and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane 1.49. so that they should forget the law and change all the ordices.
21. Septuagint, 2 Maccabees, 1.24-1.29, 15.1 (2nd cent. BCE - 2nd cent. BCE) 1.24. The prayer was to this effect:'O Lord, Lord God, Creator of all things, who art awe-inspiring and strong and just and merciful, who alone art King and art kind,' 1.25. who alone art bountiful, who alone art just and almighty and eternal, who dost rescue Israel from every evil, who didst choose the fathers and consecrate them,' 1.26. accept this sacrifice on behalf of all thy people Israel and preserve thy portion and make it holy. 1.27. Gather together our scattered people, set free those who are slaves among the Gentiles, look upon those who are rejected and despised, and let the Gentiles know that thou art our God.' 1.28. Afflict those who oppress and are insolent with pride. 1.29. Plant thy people in thy holy place, as Moses said.' 15.1. When Nicanor heard that Judas and his men were in the region of Samaria, he made plans to attack them with complete safety on the day of rest.'
22. Septuagint, Ecclesiasticus (Siracides), 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.17, 3.21, 3.22, 3.23, 3.24, 4.1, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 6.7, 6.9, 6.16, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 6.32, 6.33, 6.34, 6.35, 6.36, 6.37, 7.18, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.14, 9.15, 9.16, 10.1, 10.2, 10.3, 10.4, 10.5, 13.15, 13.16, 13.19, 14.20-15.10, 15.9, 15.10, 17.2, 17.12, 17.19, 17.20, 17.21, 17.22, 17.23, 17.24, 17.25, 17.26, 17.27, 18.4, 18.5, 18.6, 18.7, 19.13, 19.14, 19.15, 19.16, 19.17, 19.20, 21.1, 21.2, 21.6, 22.10, 22.11, 22.22, 22.23, 23.27, 24.1, 24.2, 24.3, 24.4, 24.5, 24.6, 24.7, 24.8, 24.9, 24.10, 24.11, 24.13, 24.14, 24.15, 24.16, 24.17, 24.18, 24.19, 24.20, 24.21, 24.22, 24.23, 24.24, 24.25, 24.26, 24.27, 24.28, 24.29, 24.30, 24.31, 24.32, 24.33, 24.34, 25.1, 25.2, 25.3, 25.4, 25.5, 25.6, 25.7, 25.8, 25.9, 25.10, 25.11, 25.15, 25.21, 27.8, 27.9, 27.16, 27.17, 27.21, 27.25, 27.26, 27.27, 28.1, 28.2, 28.3, 28.4, 28.5, 28.11, 28.19, 28.20, 29.9, 29.10, 29.11, 29.12, 29.13, 29.15, 29.20, 30.13, 31.12-32.13, 33.7, 33.8, 33.9, 34.1, 34.2, 34.3, 34.4, 34.5, 34.6, 34.7, 34.8, 36.1, 36.2, 36.3, 36.4, 36.5, 36.6, 36.7, 36.8, 36.9, 36.10, 36.11, 36.12, 36.13, 36.14, 36.15, 36.16, 36.17, 36.18, 36.19, 36.20, 36.21, 36.22, 36.24, 36.29, 37.8, 37.9, 37.11, 37.12, 37.18, 37.19, 37.20, 37.21, 37.26, 37.27, 37.28, 37.29, 37.30, 37.31, 38.3, 38.9, 38.10, 38.11, 38.12, 38.13, 38.14, 38.15, 38.16, 38.17, 38.18, 38.19, 38.20, 38.21, 38.22, 38.23, 38.24, 38.24-39.11, 39.20, 39.21, 39.22, 39.23, 39.24, 39.25, 39.26, 39.27, 39.28, 39.29, 39.30, 39.31, 39.32, 39.33, 39.34, 39.35, 42.9, 42.10, 42.11, 42.12, 42.13, 42.14, 42.15-43.33, 44.1, 45.5, 45.6, 45.7, 45.8, 46.1, 48.10, 50.1, 50.2, 50.3, 50.4, 50.5, 50.6, 50.7, 50.8, 50.9, 50.10, 50.11, 50.12, 50.13, 50.14, 50.15, 50.16, 50.17, 50.18, 50.19, 50.20, 50.21, 50.22, 50.23, 50.24, 51.14, 51.23, 51.24, 51.25, 51.26, 51.27, 51.28, 51.29, 51.30 (2nd cent. BCE - 2nd cent. BCE) 1.1. All wisdom comes from the Lord and is with him for ever. 1.1. The fear of the Lord delights the heart,and gives gladness and joy and long life.
23. Septuagint, Wisdom of Solomon, 7.24-7.27, 8.13, 9.10, 24.8-24.11, 24.21, 24.23, 34.3 (2nd cent. BCE - 1st cent. BCE) 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; 8.13. Because of her I shall have immortality,and leave an everlasting remembrance to those who come after me. 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.
24. Philo of Alexandria, On The Cherubim, 127 (1st cent. BCE - missingth cent. CE) 127. And for what reason is it built, except to serve as a shelter and protection? This is the object. Now passing on from these particular buildings, consider the greatest house or city, namely, this world, for you will find that God is the cause of it, by whom it was made. That the materials are the four elements, of which it is composed; that the instrument is the word of God, by means of which it was made; and the object of the building you will find to be the display of the goodness of the Creator. This is the discriminating opinion of men fond of truth, who desire to attain to true and sound knowledge; but they who say that they have gotten anything by means of God, conceive that the cause is the instrument, the Creator namely, and the instrument the cause, namely, the human mind. 127. And if their connections and families are very numerous, then by reason of their intermarriages and the mutual connections formed with different houses the iniquity and injury will proceed and infect the whole city all around.
25. Philo of Alexandria, On The Confusion of Tongues, 146 (1st cent. BCE - missingth cent. CE) 146. And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his angels, as the great archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to God's image, and he who sees Israel.
26. Philo of Alexandria, On Drunkenness, 31-32, 30 (1st cent. BCE - missingth cent. CE) 30. but of the father and mother the appellations are common, but their powers are different. At all events we shall speak with justice, if we say that the Creator of the universe is also the father of his creation; and that the mother was the knowledge of the Creator with whom God uniting, not as a man unites, became the father of creation. And this knowledge having received the seed of God, when the day of her travail arrived, brought forth her only and well-beloved son, perceptible by the external senses, namely this world.
27. Philo of Alexandria, On Flight And Finding, 110 (1st cent. BCE - missingth cent. CE) 110. and also because he is anointed with oil, by which I mean that the principal part of him is illuminated with a light like the beams of the sun, so as to be thought worthy to be clothed with garments. And the most ancient word of the living God is clothed with the word as with a garment, for it has put on earth, and water, and air, and fire, and the things which proceed from those elements. But the particular soul is clothed with the body, and the mind of the wise man is clothed with the virtues.
28. Philo of Alexandria, On Dreams, 2.242-2.245 (1st cent. BCE - missingth cent. CE) 2.242. and by the name Eden he means the wisdom of the living God, and the interpretation of the name Eden is "delight," because I imagine wisdom is the delight of God, and God is the delight of wisdom, as it is said also in the Psalms, "Delight thou in the Lord." And the divine word, like a river, flows forth from wisdom as from a spring, in order to irrigate and fertilize the celestial and heavenly shoots and plants of such souls as love virtue, as if they were a paradise. 2.243. And this sacred word is divided into four beginnings, by which I mean it is portioned out into four virtues, each of which is a princess, for to be divided into beginnings, does not resemble divisions of place, but a kingdom, in order than any one, after having shown the virtues as boundaries, may immediately proceed to show the wise man who follows them to be king, being elected a such, not by men, but by the only free nature which cannot err, and which cannot be corrupted; 2.244. for those who behold the excellence of Abraham say unto him, "Thou art a king, sent from God among Us:" proposing as a maxim, for those who study philosophy, that the wise man alone is a ruler and a king, and that virtue is the only irresponsible authority and sovereignty. XXXVII. 2.245. Accordingly, one of the followers of Moses, having compared this speech to a river, has said in the Psalms, "The river of God was filled with Water;" and it is absurd to give such a title to any of the rivers which flow upon the earth. But as it seems the psalmist is here speaking of the divine word, which is full of streams and wisdom, and which has no part of itself empty or desolate, or rather, as some one has said, which is diffused everywhere over the universe, and is raised up on high, on account of the continued and incessant rapidity of that ever-flowing spring.
29. Philo of Alexandria, On The Virtues, 62-63, 61 (1st cent. BCE - missingth cent. CE) 61. But Moses would reply: "It is proper to make God the judge in every thing, and most especially in those things in which the acting well or ill brings innumerable multitudes to happiness, or on the contrary to misery. And there is nothing of greater importance than sovereign authority, to which all the affairs of cities, in war or peace, are committed. For as in order to make a successful voyage one has need of a pilot who is both virtuous and skilful, in the same manner there is need of a very wise governor, in order to secure the good government of the subjects in every quarter.
30. Philo of Alexandria, Allegorical Interpretation, 1.65 (1st cent. BCE - missingth cent. CE) 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.
31. Philo of Alexandria, Who Is The Heir, 191 (1st cent. BCE - missingth cent. CE) 191. Again this heavenly food of the soul which Moses calls manna, the word of God divides in equal portions among all who are to use it; taking care of equality in an extraordinary degree. And Moses bears witness to this where he says, "He who had much had not too much, and he who had but little was in no Want;" since they all used that wonderful and most desirable of proportion. On which account it happened to the Israelites to learn that each of them was collecting not more for the men who were related to him than for the reasonings and manners which were akin to him. For as much as was sufficient for each man, that he was allotted in a prudent manner, so as neither to feel any want or any superfluity. XL.
32. Philo of Alexandria, That The Worse Attacks The Better, 54 (1st cent. BCE - missingth 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.
33. New Testament, John, None (1st cent. CE - 1st cent. CE) 1.10. He was in the world, and the world was made through him, and the world didn't recognize him.
34. New Testament, Luke, 7.28 (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.
35. New Testament, Matthew, 7.24-7.26 (1st cent. CE - 1st cent. CE) 7.24. Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. 7.25. The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. 7.26. Everyone who hears these words of mine, and doesn't do them will be like a foolish man, who built his house on the sand.
36. Irenaeus, Refutation of All Heresies, 5.20.1 (2nd cent. CE - 3rd cent. CE)

Subjects of this text:

subject	book bibliographic info
acrostic,nonalphabetic	Corley (2002), Ben Sira's Teaching on Friendship, 64, 179
adam	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
advisors	Corley (2002), Ben Sira's Teaching on Friendship, 64
age/era,present	Stuckenbruck (2007), 1 Enoch 91-108, 255
agency,all things	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 80
alexandria	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 199
alliteration	Corley (2002), Ben Sira's Teaching on Friendship, 32
angels,instruction from	Stuckenbruck (2007), 1 Enoch 91-108, 255
animal imagery	Corley (2002), Ben Sira's Teaching on Friendship, 33
apocalypse of baruch	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 127
apocalyptic narratives	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
aratus	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 199
assonance	Corley (2002), Ben Sira's Teaching on Friendship, 32
banquets	Corley (2002), Ben Sira's Teaching on Friendship, 179
behemoth	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
ben sira	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 12; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 66
benedictions/blessings	Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 66
bible	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
blenkinsopp,joseph	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 126
blessing	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 18
book access	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 12
chilton,bruce	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 214
christ	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 18
church,nature of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143
church,preaching of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143
church,universality of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143
classical world	Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 66
conzelmann,h.	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 126
covenant	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 80
creation	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 183, 184, 185, 187, 188; Corley (2002), Ben Sira's Teaching on Friendship, 23; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 7, 18; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
creator,creation	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 205
decalogue	Corley (2002), Ben Sira's Teaching on Friendship, 33
deception/deceit	Stuckenbruck (2007), 1 Enoch 91-108, 255
didactic poem	Corley (2002), Ben Sira's Teaching on Friendship, 16
dissimulation,didactic	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 235
dissimulation,socratic	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 235
divine speech,enigmatic	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 235
dreams/dream visions	Stuckenbruck (2007), 1 Enoch 91-108, 255
elect/election	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 7
endzeit	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
eschatology	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 409
esoteric and exoteric wisdom	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 127
evil	Corley (2002), Ben Sira's Teaching on Friendship, 179
experience,post-mortality,smell	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
father	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 205
fear of god	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 199
feast of the righteous	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
firstborn	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 205
glory	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 80
god,most high	Stuckenbruck (2007), 1 Enoch 91-108, 255
god	Corley (2002), Ben Sira's Teaching on Friendship, 16, 64
good	Corley (2002), Ben Sira's Teaching on Friendship, 23
grandson of ben sira	Corley (2002), Ben Sira's Teaching on Friendship, 32, 33
health	Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 66
heaven,place of divinities,paradise	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
heaven	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 205
hellenism/hellenistic period	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 409
hellenistic	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 12
hellenistic kings/rulers,antiochus iii the great	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 409
hellenistic kings/rulers,antiochus iv epiphanes	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 187
high priest	Corley (2002), Ben Sira's Teaching on Friendship, 16
historical setting	Corley (2002), Ben Sira's Teaching on Friendship, 16
homer	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 12
hymn	Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 66
hymn of praise	Corley (2002), Ben Sira's Teaching on Friendship, 16, 179
identity,jewish	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 187
image,of god	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 80
image of god	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 205
incarnation	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 18
inclusio	Corley (2002), Ben Sira's Teaching on Friendship, 64
instruction/teaching,by angels	Stuckenbruck (2007), 1 Enoch 91-108, 255
israel,sacred spaces (see also tabernacle,temple)	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143
israel/israelite	Corley (2002), Ben Sira's Teaching on Friendship, 16
israel	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 7
jerusalem,eschatological role of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143
jerusalem,heavenly	Stuckenbruck (2007), 1 Enoch 91-108, 255
jerusalem,paradise and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143
jerusalem,temple	Stuckenbruck (2007), 1 Enoch 91-108, 255
jerusalem	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 12; Corley (2002), Ben Sira's Teaching on Friendship, 16
jesus	Corley (2002), Ben Sira's Teaching on Friendship, 33; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 214
jewish discourse	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
jewish scribe x	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 12
jews/jewish	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 18
johannine	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 205
judgement,osiris,sin	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
judgment,hades,last judgment,end of time	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
key word	Corley (2002), Ben Sira's Teaching on Friendship, 64
kingdom of god	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 214
law	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 7
law of moses/torah	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 80
leviathan	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
life	Corley (2002), Ben Sira's Teaching on Friendship, 64, 179
light	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 80
loans	Corley (2002), Ben Sira's Teaching on Friendship, 179
logos,in wisdom of solomon'	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 80
logos	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 127; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 205
marböck,j.	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 127
mari	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
monsters	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
moses	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 18; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 199
mother	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 205
mystery/mysteries	Stuckenbruck (2007), 1 Enoch 91-108, 255
new testament	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 214
noah	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 7
oriental ideas	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
orpheus	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 199
orthodox judaism	Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 66
paradise,church and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143
paradise,nature of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143
parallelism	Corley (2002), Ben Sira's Teaching on Friendship, 32
particularism	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 127
philosophy,and ancient judaism	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 199
philosophy	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 205
platonism	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 205
post-mortality belief,representation of,egyptian context	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
prayer	Corley (2002), Ben Sira's Teaching on Friendship, 16, 64
priest	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 12
priesthood	Corley (2002), Ben Sira's Teaching on Friendship, 16
private (collection,property,goods)	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 12
proselyte/proselytism	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 18
ptolemy	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 12
quarreling	Corley (2002), Ben Sira's Teaching on Friendship, 179
qumran	Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 66
repentance/penitence	Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 66
reproof	Corley (2002), Ben Sira's Teaching on Friendship, 23
rhyme	Corley (2002), Ben Sira's Teaching on Friendship, 32
righteous dead	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
rose/rosette	Estes (2020), The Tree of Life, 173
sabbath	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 183, 184, 185, 187, 188
sacrifices/cult	Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 66
schnabel,eckhard,j.	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 127
school	Corley (2002), Ben Sira's Teaching on Friendship, 16
schools	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 12
schüssler fiorenza,elisabeth	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 126
scribal education	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 12
secrets/confidences,keeping/betraying	Corley (2002), Ben Sira's Teaching on Friendship, 23
septuagint/lxx	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 7
seven-branched lampstand (ἑπτάμυξος,λυχνία)	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143
simeon ii (high priest)	Corley (2002), Ben Sira's Teaching on Friendship, 16
sin	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 18
sinai	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 7
sirach,book of	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 199
sirach,on esoteric and exoteric wisdom	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 126, 127
sirach,on universalism and particularism	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 126, 127
slander	Corley (2002), Ben Sira's Teaching on Friendship, 23
social relationships	Corley (2002), Ben Sira's Teaching on Friendship, 179
speech	Corley (2002), Ben Sira's Teaching on Friendship, 23
stoic,stoicism	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 205
stoics	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 127
synagogue	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 18
tabernacle	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143
teacher	Corley (2002), Ben Sira's Teaching on Friendship, 16
teachers	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 12
temple	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 185, 188
temple (jerusalem)	Corley (2002), Ben Sira's Teaching on Friendship, 16
terebinth	Estes (2020), The Tree of Life, 173
thirst,drink,post-mortality	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
throne	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 205
torah,and wisdom	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 199
torah,in new testament	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 214
torah	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 183, 185, 187; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 205
tradition	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 199
tree of knowledge,eschatological reality	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143
tree of knowledge,scripture and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143
tree of life	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
trees,cypress	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
truth	Stuckenbruck (2007), 1 Enoch 91-108, 255
two spirits treatise	Stuckenbruck (2007), 1 Enoch 91-108, 255
uncreated	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 205
universalism	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 127
urzeit	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
virtue	Corley (2002), Ben Sira's Teaching on Friendship, 179
visions,skepticism toward	Stuckenbruck (2007), 1 Enoch 91-108, 255
visions	Stuckenbruck (2007), 1 Enoch 91-108, 255
way,jerusalem and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143
way (jesus as),to correlate church and paradise	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143
ways/paths,of wrongdoing/iniquity	Stuckenbruck (2007), 1 Enoch 91-108, 255
wife	Corley (2002), Ben Sira's Teaching on Friendship, 33, 64
wine	Corley (2002), Ben Sira's Teaching on Friendship, 179
wisdom,and torah	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 199
wisdom,belonging to a collective	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 199
wisdom,esoteric and exoteric	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 126, 127
wisdom,habitation in the temple	Stuckenbruck (2007), 1 Enoch 91-108, 255
wisdom,in gospels	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 214
wisdom,in sirach	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 126, 127; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 199
wisdom,personified	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 199, 214
wisdom,perversion of by sinners	Stuckenbruck (2007), 1 Enoch 91-108, 255
wisdom/sophia	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 18
wisdom/wise	Corley (2002), Ben Sira's Teaching on Friendship, 16, 23, 64, 179
wisdom	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 12; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 205; Stuckenbruck (2007), 1 Enoch 91-108, 255
wisdom of solomon,book of	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 199
withdrawal/rejection of/without	Stuckenbruck (2007), 1 Enoch 91-108, 255
word-pairs	Corley (2002), Ben Sira's Teaching on Friendship, 32
zeus	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 199
zion	Stuckenbruck (2007), 1 Enoch 91-108, 255