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Tiresias: The Ancient Mediterranean Religions Source Database



707
Septuagint, Wisdom Of Solomon, 14-15
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50 results
1. Septuagint, 1 Esdras, 5, 8-9, 1 (th cent. BCE - 2nd cent. BCE)

2. Septuagint, 2 Esdras, 11-16, 1 (th cent. BCE - 2nd cent. BCE)

3. Septuagint, Ezekiel, 16.37 (th cent. BCE - 2nd cent. BCE)

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

7.2. מַה־יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת־נָדִיב חַמּוּקֵי יְרֵכַיִךְ כְּמוֹ חֲלָאִים מַעֲשֵׂה יְדֵי אָמָּן׃ 7.2. How beautiful are thy steps in sandals, O prince’s daughter! The roundings of thy thighs are like the links of a chain, The work of the hands of a skilled workman.
5. Hebrew Bible, Genesis, 1.26-1.27 (9th cent. BCE - 3rd cent. BCE)

1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them."
6. Hebrew Bible, Hosea, 13.2-13.3 (9th cent. BCE - 3rd cent. BCE)

13.2. וְעַתָּה יוֹסִפוּ לַחֲטֹא וַיַּעְשׂוּ לָהֶם מַסֵּכָה מִכַּסְפָּם כִּתְבוּנָם עֲצַבִּים מַעֲשֵׂה חָרָשִׁים כֻּלֹּה לָהֶם הֵם אֹמְרִים זֹבְחֵי אָדָם עֲגָלִים יִשָּׁקוּן׃ 13.3. לָכֵן יִהְיוּ כַּעֲנַן־בֹּקֶר וְכַטַּל מַשְׁכִּים הֹלֵךְ כְּמֹץ יְסֹעֵר מִגֹּרֶן וּכְעָשָׁן מֵאֲרֻבָּה׃ 13.2. And now they sin more and more, And have made them molten images of their silver, According to their own understanding, even idols, All of them the work of the craftsmen; of them they say: ‘They that sacrifice men kiss calves.’" 13.3. Therefore they shall be as the morning cloud, And as the dew that early passeth away, As the chaff that is driven with the wind out of the threshing-floor, And as the smoke out of the window."
7. Hebrew Bible, Job, 42.6 (9th cent. BCE - 3rd cent. BCE)

42.6. עַל־כֵּן אֶמְאַס וְנִחַמְתִּי עַל־עָפָר וָאֵפֶר׃ 42.6. Wherefore I abhor my words, and repent, Seeing I am dust and ashes."
8. Hebrew Bible, Malachi, 3.2 (9th cent. BCE - 3rd cent. BCE)

3.2. וּמִי מְכַלְכֵּל אֶת־יוֹם בּוֹאוֹ וּמִי הָעֹמֵד בְּהֵרָאוֹתוֹ כִּי־הוּא כְּאֵשׁ מְצָרֵף וּכְבֹרִית מְכַבְּסִים׃ 3.2. וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ וִיצָאתֶם וּפִשְׁתֶּם כְּעֶגְלֵי מַרְבֵּק׃ 3.2. But who may abide the day of his coming? And who shall stand when he appeareth? For he is like a refiner’s fire, and like fullers’soap;"
9. Hebrew Bible, Proverbs, 1.22-1.23, 8.3, 8.22-8.31, 28.4, 31.10-31.31 (9th cent. BCE - 3rd cent. BCE)

1.22. עַד־מָתַי פְּתָיִם תְּאֵהֲבוּ פֶתִי וְלֵצִים לָצוֹן חָמְדוּ לָהֶם וּכְסִילִים יִשְׂנְאוּ־דָעַת׃ 1.23. תָּשׁוּבוּ לְתוֹכַחְתִּי הִנֵּה אַבִּיעָה לָכֶם רוּחִי אוֹדִיעָה דְבָרַי אֶתְכֶם׃ 8.3. לְיַד־שְׁעָרִים לְפִי־קָרֶת מְבוֹא פְתָחִים תָּרֹנָּה׃ 8.3. וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשֻׁעִים יוֹם יוֹם מְשַׂחֶקֶת לְפָנָיו בְּכָל־עֵת׃ 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׃ 28.4. עֹזְבֵי תוֹרָה יְהַלְלוּ רָשָׁע וְשֹׁמְרֵי תוֹרָה יִתְגָּרוּ בָם׃ 31.11. בָּטַח בָּהּ לֵב בַּעְלָהּ וְשָׁלָל לֹא יֶחְסָר׃ 31.12. גְּמָלַתְהוּ טוֹב וְלֹא־רָע כֹּל יְמֵי חַיֶּיה׃ 31.13. דָּרְשָׁה צֶמֶר וּפִשְׁתִּים וַתַּעַשׂ בְּחֵפֶץ כַּפֶּיהָ׃ 31.14. הָיְתָה כָּאֳנִיּוֹת סוֹחֵר מִמֶּרְחָק תָּבִיא לַחְמָהּ׃ 31.15. וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרֹתֶיהָ׃ 31.16. זָמְמָה שָׂדֶה וַתִּקָּחֵהוּ מִפְּרִי כַפֶּיהָ נטע [נָטְעָה] כָּרֶם׃ 31.17. חָגְרָה בְעוֹז מָתְנֶיהָ וַתְּאַמֵּץ זְרֹעוֹתֶיהָ׃ 31.18. טָעֲמָה כִּי־טוֹב סַחְרָהּ לֹא־יִכְבֶּה בליל [בַלַּיְלָה] נֵרָהּ׃ 31.19. יָדֶיהָ שִׁלְּחָה בַכִּישׁוֹר וְכַפֶּיהָ תָּמְכוּ פָלֶךְ׃ 31.21. לֹא־תִירָא לְבֵיתָהּ מִשָּׁלֶג כִּי כָל־בֵּיתָהּ לָבֻשׁ שָׁנִים׃ 31.22. מַרְבַדִּים עָשְׂתָה־לָּהּ שֵׁשׁ וְאַרְגָּמָן לְבוּשָׁהּ׃ 31.23. נוֹדָע בַּשְּׁעָרִים בַּעְלָהּ בְּשִׁבְתּוֹ עִם־זִקְנֵי־אָרֶץ׃ 31.24. סָדִין עָשְׂתָה וַתִּמְכֹּר וַחֲגוֹר נָתְנָה לַכְּנַעֲנִי׃ 31.25. עֹז־וְהָדָר לְבוּשָׁהּ וַתִּשְׂחַק לְיוֹם אַחֲרוֹן׃ 31.26. פִּיהָ פָּתְחָה בְחָכְמָה וְתוֹרַת־חֶסֶד עַל־לְשׁוֹנָהּ׃ 31.27. צוֹפִיָּה הֲלִיכוֹת בֵּיתָהּ וְלֶחֶם עַצְלוּת לֹא תֹאכֵל׃ 31.28. קָמוּ בָנֶיהָ וַיְאַשְּׁרוּהָ בַּעְלָהּ וַיְהַלְלָהּ׃ 31.29. רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְאַתְּ עָלִית עַל־כֻּלָּנָה׃ 31.31. תְּנוּ־לָהּ מִפְּרִי יָדֶיהָ וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ׃ 1.22. ’How long, ye thoughtless, will ye love thoughtlessness? And how long will scorners delight them in scorning, And fools hate knowledge?" 1.23. Turn you at my reproof; behold, I will pour out my spirit unto you, I will make known my words unto you." 8.3. Beside the gates, at the entry of the city, At the coming in at the doors, she crieth aloud:" 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." 28.4. They that forsake the law praise the wicked; But such as keep the law contend with them." 31.10. A woman of valour who can find? For her price is far above rubies." 31.11. The heart of her husband doth safely trust in her, and he hath no lack of gain." 31.12. She doeth him good and not evil all the days of her life." 31.13. She seeketh wool and flax, and worketh willingly with her hands." 31.14. She is like the merchant-ships; she bringeth her food from afar." 31.15. She riseth also while it is yet night, and giveth food to her household, and a portion to her maidens." 31.16. She considereth a field, and buyeth it; with the fruit of her hands she planteth a vineyard." 31.17. She girdeth her loins with strength, And maketh strong her arms." 31.18. She perceiveth that her merchandise is good; Her lamp goeth not out by night." 31.19. She layeth her hands to the distaff, And her hands hold the spindle." 31.20. She stretcheth out her hand to the poor; Yea, she reacheth forth her hands to the needy." 31.21. She is not afraid of the snow for her household; For all her household are clothed with scarlet." 31.22. She maketh for herself coverlets; Her clothing is fine linen and purple." 31.23. Her husband is known in the gates, When he sitteth among the elders of the land." 31.24. She maketh linen garments and selleth them; And delivereth girdles unto the merchant." 31.25. Strength and dignity are her clothing; And she laugheth at the time to come." 31.26. She openeth her mouth with wisdom; And the law of kindness is on her tongue." 31.27. She looketh well to the ways of her household, And eateth not the bread of idleness." 31.28. Her children rise up, and call her blessed; Her husband also, and he praiseth her:" 31.29. ’Many daughters have done valiantly, But thou excellest them all.’" 31.30. Grace is deceitful, and beauty is vain; But a woman that feareth the LORD, she shall be praised." 31.31. Give her of the fruit of her hands; And let her works praise her in the gates."
10. Hebrew Bible, Psalms, 7.12, 9.7-9.8, 96.12-96.13, 115.3-115.8, 135.15-135.18 (9th cent. BCE - 3rd cent. BCE)

7.12. אֱלֹהִים שׁוֹפֵט צַדִּיק וְאֵל זֹעֵם בְּכָל־יוֹם׃ 9.7. הָאוֹיֵב תַּמּוּ חֳרָבוֹת לָנֶצַח וְעָרִים נָתַשְׁתָּ אָבַד זִכְרָם הֵמָּה׃ 9.8. וַיהוָה לְעוֹלָם יֵשֵׁב כּוֹנֵן לַמִּשְׁפָּט כִּסְאוֹ׃ 96.12. יַעֲלֹז שָׂדַי וְכָל־אֲשֶׁר־בּוֹ אָז יְרַנְּנוּ כָּל־עֲצֵי־יָעַר׃ 96.13. לִפְנֵי יְהוָה כִּי בָא כִּי בָא לִשְׁפֹּט הָאָרֶץ יִשְׁפֹּט־תֵּבֵל בְּצֶדֶק וְעַמִּים בֶּאֱמוּנָתוֹ׃ 115.3. וֵאלֹהֵינוּ בַשָּׁמָיִם כֹּל אֲשֶׁר־חָפֵץ עָשָׂה׃ 115.4. עֲ‍צַבֵּיהֶם כֶּסֶף וְזָהָב מַעֲשֵׂה יְדֵי אָדָם׃ 115.5. פֶּה־לָהֶם וְלֹא יְדַבֵּרוּ עֵינַיִם לָהֶם וְלֹא יִרְאוּ׃ 115.6. אָזְנַיִם לָהֶם וְלֹא יִשְׁמָעוּ אַף לָהֶם וְלֹא יְרִיחוּן׃ 115.7. יְדֵיהֶם וְלֹא יְמִישׁוּן רַגְלֵיהֶם וְלֹא יְהַלֵּכוּ לֹא־יֶהְגּוּ בִּגְרוֹנָם׃ 115.8. כְּמוֹהֶם יִהְיוּ עֹשֵׂיהֶם כֹּל אֲשֶׁר־בֹּטֵחַ בָּהֶם׃ 135.15. עֲצַבֵּי הַגּוֹיִם כֶּסֶף וְזָהָב מַעֲשֵׂה יְדֵי אָדָם׃ 135.16. פֶּה־לָהֶם וְלֹא יְדַבֵּרוּ עֵינַיִם לָהֶם וְלֹא יִרְאוּ׃ 135.17. אָזְנַיִם לָהֶם וְלֹא יַאֲזִינוּ אַף אֵין־יֶשׁ־רוּחַ בְּפִיהֶם׃ 135.18. כְּמוֹהֶם יִהְיוּ עֹשֵׂיהֶם כֹּל אֲשֶׁר־בֹּטֵחַ בָּהֶם׃ 7.12. God is a righteous judge, Yea, a God that hath indignation every day:" 9.7. O thou enemy, the waste places are come to an end for ever; And the cities which thou didst uproot, Their very memorial is perished." 9.8. But the LORD is enthroned for ever; He hath established His throne for judgment." 96.12. Let the field exult; and all that is therein; Then shall all the trees of the wood sing for joy;" 96.13. Before the LORD, for He is come; For He is come to judge the earth; He will judge the world with righteousness, And the peoples in His faithfulness." 115.3. But our God is in the heavens; Whatsoever pleased Him He hath done." 115.4. Their idols are silver and gold, The work of men's hands." 115.5. They have mouths, but they speak not; Eyes have they, but they see not;" 115.6. They have ears, but they hear not; Noses have they, but they smell not;" 115.7. They have hands, but they handle not; Feet have they, but they walk not; Neither speak they with their throat. ." 115.8. They that make them shall be like unto them; Yea, every one that trusteth in them." 135.15. The idols of the nations are silver and gold, The work of men's hands." 135.16. They have mouths, but they speak not; Eyes have they, but they see not;" 135.17. They have ears, but they hear not; Neither is there any breath in their mouths." 135.18. They that make them shall be like unto them; Yea, every one that trusteth in them."
11. Hebrew Bible, 1 Kings, 8.48 (8th cent. BCE - 5th cent. BCE)

8.48. וְשָׁבוּ אֵלֶיךָ בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם בְּאֶרֶץ אֹיְבֵיהֶם אֲשֶׁר־שָׁבוּ אֹתָם וְהִתְפַּלְלוּ אֵלֶיךָ דֶּרֶךְ אַרְצָם אֲשֶׁר נָתַתָּה לַאֲבוֹתָם הָעִיר אֲשֶׁר בָּחַרְתָּ וְהַבַּיִת אֲשֶׁר־בנית [בָּנִיתִי] לִשְׁמֶךָ׃ 8.48. if they return unto Thee with all their heart and with all their soul in the land of their enemies, who carried them captive, and pray unto Thee toward their land, which Thou gavest unto their fathers, the city which Thou hast chosen, and the house which I have built for Thy name;"
12. Hebrew Bible, Habakkuk, 2.18-2.19 (8th cent. BCE - 6th cent. BCE)

2.18. מָה־הוֹעִיל פֶּסֶל כִּי פְסָלוֹ יֹצְרוֹ מַסֵּכָה וּמוֹרֶה שָּׁקֶר כִּי בָטַח יֹצֵר יִצְרוֹ עָלָיו לַעֲשׂוֹת אֱלִילִים אִלְּמִים׃ 2.19. הוֹי אֹמֵר לָעֵץ הָקִיצָה עוּרִי לְאֶבֶן דּוּמָם הוּא יוֹרֶה הִנֵּה־הוּא תָּפוּשׂ זָהָב וָכֶסֶף וְכָל־רוּחַ אֵין בְּקִרְבּוֹ׃ 2.18. What profiteth the graven image, That the maker thereof hath graven it, Even the molten image, and the teacher of lies; That the maker of his work trusteth therein, To make dumb idols?" 2.19. Woe unto him that saith to the wood: ‘Awake’, To the dumb stone: ‘Arise! ’ Can this teach? Behold, it is overlaid with gold and silver, And there is no breath at all in the midst of it."
13. Hebrew Bible, Isaiah, 26.14, 26.18-26.19, 40.18-40.20, 44.9-44.20, 46.1-46.13, 53.4, 53.11, 65.17-65.24, 66.14, 66.24 (8th cent. BCE - 5th cent. BCE)

26.14. מֵתִים בַּל־יִחְיוּ רְפָאִים בַּל־יָקֻמוּ לָכֵן פָּקַדְתָּ וַתַּשְׁמִידֵם וַתְּאַבֵּד כָּל־זֵכֶר לָמוֹ׃ 26.18. הָרִינוּ חַלְנוּ כְּמוֹ יָלַדְנוּ רוּחַ יְשׁוּעֹת בַּל־נַעֲשֶׂה אֶרֶץ וּבַל־יִפְּלוּ יֹשְׁבֵי תֵבֵל׃ 26.19. יִחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר כִּי טַל אוֹרֹת טַלֶּךָ וָאָרֶץ רְפָאִים תַּפִּיל׃ 40.18. וְאֶל־מִי תְּדַמְּיוּן אֵל וּמַה־דְּמוּת תַּעַרְכוּ לוֹ׃ 40.19. הַפֶּסֶל נָסַךְ חָרָשׁ וְצֹרֵף בַּזָּהָב יְרַקְּעֶנּוּ וּרְתֻקוֹת כֶּסֶף צוֹרֵף׃ 44.9. יֹצְרֵי־פֶסֶל כֻּלָּם תֹּהוּ וַחֲמוּדֵיהֶם בַּל־יוֹעִילוּ וְעֵדֵיהֶם הֵמָּה בַּל־יִרְאוּ וּבַל־יֵדְעוּ לְמַעַן יֵבֹשׁוּ׃ 44.11. הֵן כָּל־חֲבֵרָיו יֵבֹשׁוּ וְחָרָשִׁים הֵמָּה מֵאָדָם יִתְקַבְּצוּ כֻלָּם יַעֲמֹדוּ יִפְחֲדוּ יֵבֹשׁוּ יָחַד׃ 44.12. חָרַשׁ בַּרְזֶל מַעֲצָד וּפָעַל בַּפֶּחָם וּבַמַּקָּבוֹת יִצְּרֵהוּ וַיִּפְעָלֵהוּ בִּזְרוֹעַ כֹּחוֹ גַּם־רָעֵב וְאֵין כֹּחַ לֹא־שָׁתָה מַיִם וַיִּיעָף׃ 44.13. חָרַשׁ עֵצִים נָטָה קָו יְתָאֲרֵהוּ בַשֶּׂרֶד יַעֲשֵׂהוּ בַּמַּקְצֻעוֹת וּבַמְּחוּגָה יְתָאֳרֵהוּ וַיַּעֲשֵׂהוּ כְּתַבְנִית אִישׁ כְּתִפְאֶרֶת אָדָם לָשֶׁבֶת בָּיִת׃ 44.14. לִכְרָת־לוֹ אֲרָזִים וַיִּקַּח תִּרְזָה וְאַלּוֹן וַיְאַמֶּץ־לוֹ בַּעֲצֵי־יָעַר נָטַע אֹרֶן וְגֶשֶׁם יְגַדֵּל׃ 44.15. וְהָיָה לְאָדָם לְבָעֵר וַיִּקַּח מֵהֶם וַיָּחָם אַף־יַשִּׂיק וְאָפָה לָחֶם אַף־יִפְעַל־אֵל וַיִּשְׁתָּחוּ עָשָׂהוּ פֶסֶל וַיִּסְגָּד־לָמוֹ׃ 44.16. חֶצְיוֹ שָׂרַף בְּמוֹ־אֵשׁ עַל־חֶצְיוֹ בָּשָׂר יֹאכֵל יִצְלֶה צָלִי וְיִשְׂבָּע אַף־יָחֹם וְיֹאמַר הֶאָח חַמּוֹתִי רָאִיתִי אוּר׃ 44.17. וּשְׁאֵרִיתוֹ לְאֵל עָשָׂה לְפִסְלוֹ יסגוד־[יִסְגָּד־] לוֹ וְיִשְׁתַּחוּ וְיִתְפַּלֵּל אֵלָיו וְיֹאמַר הַצִּילֵנִי כִּי אֵלִי אָתָּה׃ 44.18. לֹא יָדְעוּ וְלֹא יָבִינוּ כִּי טַח מֵרְאוֹת עֵינֵיהֶם מֵהַשְׂכִּיל לִבֹּתָם׃ 44.19. וְלֹא־יָשִׁיב אֶל־לִבּוֹ וְלֹא דַעַת וְלֹא־תְבוּנָה לֵאמֹר חֶצְיוֹ שָׂרַפְתִּי בְמוֹ־אֵשׁ וְאַף אָפִיתִי עַל־גֶּחָלָיו לֶחֶם אֶצְלֶה בָשָׂר וְאֹכֵל וְיִתְרוֹ לְתוֹעֵבָה אֶעֱשֶׂה לְבוּל עֵץ אֶסְגּוֹד׃ 46.1. כָּרַע בֵּל קֹרֵס נְבוֹ הָיוּ עֲצַבֵּיהֶם לַחַיָּה וְלַבְּהֵמָה נְשֻׂאֹתֵיכֶם עֲמוּסוֹת מַשָּׂא לַעֲיֵפָה׃ 46.1. מַגִּיד מֵרֵאשִׁית אַחֲרִית וּמִקֶּדֶם אֲשֶׁר לֹא־נַעֲשׂוּ אֹמֵר עֲצָתִי תָקוּם וְכָל־חֶפְצִי אֶעֱשֶׂה׃ 46.2. קָרְסוּ כָרְעוּ יַחְדָּו לֹא יָכְלוּ מַלֵּט מַשָּׂא וְנַפְשָׁם בַּשְּׁבִי הָלָכָה׃ 46.3. שִׁמְעוּ אֵלַי בֵּית יַעֲקֹב וְכָל־שְׁאֵרִית בֵּית יִשְׂרָאֵל הַעֲמֻסִים מִנִּי־בֶטֶן הַנְּשֻׂאִים מִנִּי־רָחַם׃ 46.4. וְעַד־זִקְנָה אֲנִי הוּא וְעַד־שֵיבָה אֲנִי אֶסְבֹּל אֲנִי עָשִׂיתִי וַאֲנִי אֶשָּׂא וַאֲנִי אֶסְבֹּל וַאֲמַלֵּט׃ 46.5. לְמִי תְדַמְיוּנִי וְתַשְׁווּ וְתַמְשִׁלוּנִי וְנִדְמֶה׃ 46.6. הַזָּלִים זָהָב מִכִּיס וְכֶסֶף בַּקָּנֶה יִשְׁקֹלוּ יִשְׂכְּרוּ צוֹרֵף וְיַעֲשֵׂהוּ אֵל יִסְגְּדוּ אַף־יִשְׁתַּחֲוּוּ׃ 46.7. יִשָּׂאֻהוּ עַל־כָּתֵף יִסְבְּלֻהוּ וְיַנִּיחֻהוּ תַחְתָּיו וְיַעֲמֹד מִמְּקוֹמוֹ לֹא יָמִישׁ אַף־יִצְעַק אֵלָיו וְלֹא יַעֲנֶה מִצָּרָתוֹ לֹא יוֹשִׁיעֶנּוּ׃ 46.8. זִכְרוּ־זֹאת וְהִתְאֹשָׁשׁוּ הָשִׁיבוּ פוֹשְׁעִים עַל־לֵב׃ 46.9. זִכְרוּ רִאשֹׁנוֹת מֵעוֹלָם כִּי אָנֹכִי אֵל וְאֵין עוֹד אֱלֹהִים וְאֶפֶס כָּמוֹנִי׃ 46.11. קֹרֵא מִמִּזְרָח עַיִט מֵאֶרֶץ מֶרְחָק אִישׁ עצתו [עֲצָתִי] אַף־דִּבַּרְתִּי אַף־אֲבִיאֶנָּה יָצַרְתִּי אַף־אֶעֱשֶׂנָּה׃ 46.12. שִׁמְעוּ אֵלַי אַבִּירֵי לֵב הָרְחוֹקִים מִצְּדָקָה׃ 46.13. קֵרַבְתִּי צִדְקָתִי לֹא תִרְחָק וּתְשׁוּעָתִי לֹא תְאַחֵר וְנָתַתִּי בְצִיּוֹן תְּשׁוּעָה לְיִשְׂרָאֵל תִּפְאַרְתִּי׃ 53.4. אָכֵן חֳלָיֵנוּ הוּא נָשָׂא וּמַכְאֹבֵינוּ סְבָלָם וַאֲנַחְנוּ חֲשַׁבְנֻהוּ נָגוּעַ מֻכֵּה אֱלֹהִים וּמְעֻנֶּה׃ 53.11. מֵעֲמַל נַפְשׁוֹ יִרְאֶה יִשְׂבָּע בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי לָרַבִּים וַעֲוֺנֹתָם הוּא יִסְבֹּל׃ 65.17. כִּי־הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה וְלֹא תִזָּכַרְנָה הָרִאשֹׁנוֹת וְלֹא תַעֲלֶינָה עַל־לֵב׃ 65.18. כִּי־אִם־שִׂישׂוּ וְגִילוּ עֲדֵי־עַד אֲשֶׁר אֲנִי בוֹרֵא כִּי הִנְנִי בוֹרֵא אֶת־יְרוּשָׁלִַם גִּילָה וְעַמָּהּ מָשׂוֹשׂ׃ 65.19. וְגַלְתִּי בִירוּשָׁלִַם וְשַׂשְׂתִּי בְעַמִּי וְלֹא־יִשָּׁמַע בָּהּ עוֹד קוֹל בְּכִי וְקוֹל זְעָקָה׃ 65.21. וּבָנוּ בָתִּים וְיָשָׁבוּ וְנָטְעוּ כְרָמִים וְאָכְלוּ פִּרְיָם׃ 65.22. לֹא יִבְנוּ וְאַחֵר יֵשֵׁב לֹא יִטְּעוּ וְאַחֵר יֹאכֵל כִּי־כִימֵי הָעֵץ יְמֵי עַמִּי וּמַעֲשֵׂה יְדֵיהֶם יְבַלּוּ בְחִירָי׃ 65.23. לֹא יִיגְעוּ לָרִיק וְלֹא יֵלְדוּ לַבֶּהָלָה כִּי זֶרַע בְּרוּכֵי יְהוָה הֵמָּה וְצֶאֱצָאֵיהֶם אִתָּם׃ 65.24. וְהָיָה טֶרֶם־יִקְרָאוּ וַאֲנִי אֶעֱנֶה עוֹד הֵם מְדַבְּרִים וַאֲנִי אֶשְׁמָע׃ 66.14. וּרְאִיתֶם וְשָׂשׂ לִבְּכֶם וְעַצְמוֹתֵיכֶם כַּדֶּשֶׁא תִפְרַחְנָה וְנוֹדְעָה יַד־יְהוָה אֶת־עֲבָדָיו וְזָעַם אֶת־אֹיְבָיו׃ 66.24. וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפֹּשְׁעִים בִּי כִּי תוֹלַעְתָּם לֹא תָמוּת וְאִשָּׁם לֹא תִכְבֶּה וְהָיוּ דֵרָאוֹן לְכָל־בָּשָׂר׃ 26.14. The dead live not, the shades rise not; To that end hast Thou punished and destroyed them, And made all their memory to perish." 26.18. We have been with child, we have been in pain, We have as it were brought forth wind; We have not wrought any deliverance in the land; Neither are the inhabitants of the world come to life." 26.19. Thy dead shall live, my dead bodies shall arise— Awake and sing, ye that dwell in the dust— For Thy dew is as the dew of light, And the earth shall bring to life the shades." 40.18. To whom then will ye liken God? Or what likeness will ye compare unto Him?" 40.19. The image perchance, which the craftsman hath melted, And the goldsmith spread over with gold, The silversmith casting silver chains?" 40.20. A holm-oak is set apart, He chooseth a tree that will not rot; He seeketh unto him a cunning craftsman To set up an image, that shall not be moved." 44.9. They that fashion a graven image are all of them vanity, And their delectable things shall not profit; And their own witnesses see not, nor know; That they may be ashamed." 44.10. Who hath fashioned a god, or molten an image That is profitable for nothing?" 44.11. Behold, all the fellows thereof shall be ashamed; And the craftsmen skilled above men; Let them all be gathered together, let them stand up; They shall fear, they shall be ashamed together." 44.12. The smith maketh an axe, And worketh in the coals, and fashioneth it with hammers, And worketh it with his strong arm; Yea, he is hungry, and his strength faileth; He drinketh no water, and is faint." 44.13. The carpenter stretcheth out a line; He marketh it out with a pencil; He fitteth it with planes, And he marketh it out with the compasses, And maketh it after the figure of a man, According to the beauty of a man, to dwell in the house." 44.14. He heweth him down cedars, And taketh the ilex and the oak, And strengtheneth for himself one among the trees of the forest; He planteth a bay-tree, and the rain doth nourish it." 44.15. Then a man useth it for fuel; And he taketh thereof, and warmeth himself; Yea, he kindleth it, and baketh bread; Yea, he maketh a god, and worshippeth it; He maketh it a graven image, and falleth down thereto." 44.16. He burneth the half thereof in the fire; With the half thereof he eateth flesh; He roasteth roast, and is satisfied; Yea, he warmeth himself, and saith: ‘Aha, I am warm, I have seen the fire’;" 44.17. And the residue thereof he maketh a god, even his graven image; He falleth down unto it and worshippeth, and prayeth unto it, And saith: ‘Deliver me, for thou art my god.’" 44.18. They know not, neither do they understand; For their eyes are bedaubed, that they cannot see, And their hearts, that they cannot understand." 44.19. And none considereth in his heart, Neither is there knowledge nor understanding to say: ‘I have burned the half of it in the fire; Yea, also I have baked bread upon the coals thereof; I have roasted flesh and eaten it; And shall I make the residue thereof an abomination? Shall I fall down to the stock of a tree?’" 44.20. He striveth after ashes, A deceived heart hath turned him aside, That he cannot deliver his soul, nor say: ‘Is there not a lie in my right hand?’" 46.1. Bel boweth down, Nebo stoopeth; their idols are upon the beasts, and upon the cattle; the things that ye carried about are made a load, a burden to the weary beast." 46.2. They stoop, they bow down together, they could not deliver the burden; and themselves are gone into captivity." 46.3. Hearken unto Me, O house of Jacob, and all the remt of the house of Israel, that are borne [by Me] from the birth, that are carried from the womb:" 46.4. Even to old age I am the same, and even to hoar hairs will I carry you; I have made, and I will bear; yea, I will carry, and will deliver." 46.5. To whom will ye liken Me, and make Me equal, and compare Me, that we may be like?" 46.6. Ye that lavish gold out of the bag, and weigh silver in the balance; ye that hire a goldsmith, that he make it a god, to fall down thereto, yea, to worship." 46.7. He is borne upon the shoulder, he is carried, and set in his place, and he standeth, from his place he doth not remove; yea, though one cry unto him, he cannot answer, nor save him out of his trouble." 46.8. Remember this, and stand fast; bring it to mind, O ye transgressors." 46.9. Remember the former things of old: That I am God, and there is none else; I am God, and there is none like Me;" 46.10. Declaring the end from the beginning, and from ancient times things that are not yet done; Saying: ‘My counsel shall stand, and all My pleasure will I do’;" 46.11. Calling a bird of prey from the east, the man of My counsel from a far country; Yea, I have spoken, I will also bring it to pass, I have purposed, I will also do it." 46.12. Hearken unto Me, ye stout-hearted, That are far from righteousness:" 46.13. I bring near My righteousness, it shall not be far off, And My salvation shall not tarry; And I will place salvation in Zion For Israel My glory." 53.4. Surely our diseases he did bear, and our pains he carried; Whereas we did esteem him stricken, Smitten of God, and afflicted." 53.11. of the travail of his soul he shall see to the full, even My servant, Who by his knowledge did justify the Righteous One to the many, And their iniquities he did bear." 65.17. For, behold, I create new heavens And a new earth; And the former things shall not be remembered, Nor come into mind. ." 65.18. But be ye glad and rejoice for ever In that which I create; For, behold, I create Jerusalem a rejoicing, And her people a joy." 65.19. And I will rejoice in Jerusalem, And joy in My people; And the voice of weeping shall be no more heard in her, Nor the voice of crying." 65.20. There shall be no more thence an infant of days, nor an old man, That hath not filled his days; For the youngest shall die a hundred years old, And the sinner being a hundred years old shall be accursed." 65.21. And they shall build houses, and inhabit them; And they shall plant vineyards, and eat the fruit of them." 65.22. They shall not build, and another inhabit, They shall not plant, and another eat; For as the days of a tree shall be the days of My people, And Mine elect shall long enjoy the work of their hands." 65.23. They shall not labour in vain, Nor bring forth for terror; For they are the seed blessed of the LORD, And their offspring with them." 65.24. And it shall come to pass that, before they call, I will answer, And while they are yet speaking, I will hear." 66.14. And when ye see this, your heart shall rejoice, and your bones shall flourish like young grass; and the hand of the LORD shall be known toward His servants, and He will have indignation against His enemies." 66.24. And they shall go forth, and look Upon the carcasses of the men that have rebelled against Me; For their worm shall not die, Neither shall their fire be quenched; And they shall be an abhorring unto all flesh. "
14. Hebrew Bible, Jeremiah, 10.1-10.16 (8th cent. BCE - 5th cent. BCE)

10.1. וַיהוָה אֱלֹהִים אֱמֶת הוּא־אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם מִקִּצְפּוֹ תִּרְעַשׁ הָאָרֶץ וְלֹא־יָכִלוּ גוֹיִם זַעְמוֹ׃ 10.1. שִׁמְעוּ אֶת־הַדָּבָר אֲשֶׁר דִּבֶּר יְהוָה עֲלֵיכֶם בֵּית יִשְׂרָאֵל׃ 10.2. כֹּה אָמַר יְהוָה אֶל־דֶּרֶךְ הַגּוֹיִם אַל־תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל־תֵּחָתּוּ כִּי־יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה׃ 10.2. אָהֳלִי שֻׁדָּד וְכָל־מֵיתָרַי נִתָּקוּ בָּנַי יְצָאֻנִי וְאֵינָם אֵין־נֹטֶה עוֹד אָהֳלִי וּמֵקִים יְרִיעוֹתָי׃ 10.3. כִּי־חֻקּוֹת הָעַמִּים הֶבֶל הוּא כִּי־עֵץ מִיַּעַר כְּרָתוֹ מַעֲשֵׂה יְדֵי־חָרָשׁ בַּמַּעֲצָד׃ 10.4. בְּכֶסֶף וּבְזָהָב יְיַפֵּהוּ בְּמַסְמְרוֹת וּבְמַקָּבוֹת יְחַזְּקוּם וְלוֹא יָפִיק׃ 10.5. כְּתֹמֶר מִקְשָׁה הֵמָּה וְלֹא יְדַבֵּרוּ נָשׂוֹא יִנָּשׂוּא כִּי לֹא יִצְעָדוּ אַל־תִּירְאוּ מֵהֶם כִּי־לֹא יָרֵעוּ וְגַם־הֵיטֵיב אֵין אוֹתָם׃ 10.6. מֵאֵין כָּמוֹךָ יְהוָה גָּדוֹל אַתָּה וְגָדוֹל שִׁמְךָ בִּגְבוּרָה׃ 10.7. מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם כִּי לְךָ יָאָתָה כִּי בְכָל־חַכְמֵי הַגּוֹיִם וּבְכָל־מַלְכוּתָם מֵאֵין כָּמוֹךָ׃ 10.8. וּבְאַחַת יִבְעֲרוּ וְיִכְסָלוּ מוּסַר הֲבָלִים עֵץ הוּא׃ 10.9. כֶּסֶף מְרֻקָּע מִתַּרְשִׁישׁ יוּבָא וְזָהָב מֵאוּפָז מַעֲשֵׂה חָרָשׁ וִידֵי צוֹרֵף תְּכֵלֶת וְאַרְגָּמָן לְבוּשָׁם מַעֲשֵׂה חֲכָמִים כֻּלָּם׃ 10.11. כִּדְנָה תֵּאמְרוּן לְהוֹם אֱלָהַיָּא דִּי־שְׁמַיָּא וְאַרְקָא לָא עֲבַדוּ יֵאבַדוּ מֵאַרְעָא וּמִן־תְּחוֹת שְׁמַיָּא אֵלֶּה׃ 10.12. עֹשֵׂה אֶרֶץ בְּכֹחוֹ מֵכִין תֵּבֵל בְּחָכְמָתוֹ וּבִתְבוּנָתוֹ נָטָה שָׁמָיִם׃ 10.13. לְקוֹל תִּתּוֹ הֲמוֹן מַיִם בַּשָּׁמַיִם וַיַּעֲלֶה נְשִׂאִים מִקְצֵה ארץ [הָאָרֶץ] בְּרָקִים לַמָּטָר עָשָׂה וַיּוֹצֵא רוּחַ מֵאֹצְרֹתָיו׃ 10.14. נִבְעַר כָּל־אָדָם מִדַּעַת הֹבִישׁ כָּל־צוֹרֵף מִפָּסֶל כִּי שֶׁקֶר נִסְכּוֹ וְלֹא־רוּחַ בָּם׃ 10.15. הֶבֶל הֵמָּה מַעֲשֵׂה תַּעְתֻּעִים בְּעֵת פְּקֻדָּתָם יֹאבֵדוּ׃ 10.16. לֹא־כְאֵלֶּה חֵלֶק יַעֲקֹב כִּי־יוֹצֵר הַכֹּל הוּא וְיִשְׂרָאֵל שֵׁבֶט נַחֲלָתוֹ יְהוָה צְבָאוֹת שְׁמוֹ׃ 10.1. Hear ye the word which the LORD speaketh unto you, O house of Israel;" 10.2. thus saith the LORD: Learn not the way of the nations, And be not dismayed at the signs of heaven; For the nations are dismayed at them." 10.3. For the customs of the peoples are vanity; For it is but a tree which one cutteth out of the forest, The work of the hands of the workman with the axe." 10.4. They deck it with silver and with gold, They fasten it with nails and with hammers, that it move not." 10.5. They are like a pillar in a garden of cucumbers, and speak not; They must needs be borne, because they cannot go. Be not afraid of them, for they cannot do evil, Neither is it in them to do good." 10.6. There is none like unto Thee, O LORD; Thou art great, and Thy name is great in might." 10.7. Who would not fear Thee, O king of the nations? For it befitteth Thee; Forasmuch as among all the wise men of the nations, and in all their royalty, There is none like unto Thee." 10.8. But they are altogether brutish and foolish: The vanities by which they are instructed are but a stock;" 10.9. Silver beaten into plates which is brought from Tarshish, And gold from Uphaz, The work of the craftsman and of the hands of the goldsmith; Blue and purple is their clothing; They are all the work of skilful men." 10.10. But the LORD God is the true God, He is the living God, and the everlasting King; At His wrath the earth trembleth, And the nations are not able to abide His indignation." 10.11. Thus shall ye say unto them: ‘The gods that have not made the heavens and the earth, these shall perish from the earth, and from under the heavens.’" 10.12. He that hath made the earth by His power, That hath established the world by His wisdom, And hath stretched out the heavens by His understanding;" 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;" 10.14. Every man is proved to be brutish, without knowledge, Every goldsmith is put to shame by the graven image, His molten image is falsehood, and there is no breath in them." 10.15. They are vanity, a work of delusion; In the time of their visitation they shall perish." 10.16. Not like these is the portion of Jacob; For He is the former of all things, And Israel is the tribe of His inheritance; The LORD of hosts is His name."
15. Septuagint, Isaiah, 44.9-44.11, 64.7 (8th cent. BCE - 6th cent. BCE)

16. Septuagint, Jeremiah, 2.26, 2.37, 10.5, 10.16 (8th cent. BCE - 6th cent. BCE)

17. Hebrew Bible, Ezekiel, 14.6 (6th cent. BCE - 5th cent. BCE)

14.6. לָכֵן אֱמֹר אֶל־בֵּית יִשְׂרָאֵל כֹּה אָמַר אֲדֹנָי יְהוִה שׁוּבוּ וְהָשִׁיבוּ מֵעַל גִּלּוּלֵיכֶם וּמֵעַל כָּל־תּוֹעֲבֹתֵיכֶם הָשִׁיבוּ פְנֵיכֶם׃ 14.6. Therefore say unto the house of Israel: Thus saith the Lord GOD: Return ye, and turn yourselves from your idols; and turn away your faces from all your abominations."
18. Aristophanes, Peace, 393, 392 (5th cent. BCE - 4th cent. BCE)

392. ἀλλὰ χάρις' ὦ φιλανθρωπότατε καὶ μεγαλοδωρότατε δαιμόνων
19. Plato, Timaeus, 42 (5th cent. BCE - 4th cent. BCE)

20. Anon., 1 Enoch, 51.1, 91.3, 96.3, 99.4, 102.4 (3rd cent. BCE - 2nd cent. BCE)

51.1. And in those days shall the earth also give back that which has been entrusted to it, And Sheol also shall give back that which it has received, And hell shall give back that which it owes. 91.3. And he spake unto all the children of righteousness and said: 96.3. Wherefore fear not, ye that have suffered; For healing shall be your portion, And a bright light shall enlighten you, And the voice of rest ye shall hear from heaven. 99.4. In those days the nations shall be stirred up, And the families of the nations shall arise on the day of destruction. 102.4. Fear ye not, ye souls of the righteous, And be hopeful ye that have died in righteousness.
21. Anon., Testament of Naphtali, 3.3-3.5 (2nd cent. BCE - 2nd cent. CE)

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.
22. Anon., Testament of Reuben, 4.6-4.7 (2nd cent. BCE - 2nd cent. CE)

4.6. For a pit unto the soul is the sin of fornication, separating it from God, and bringing it near to idols, because it deceiveth the mind and understanding, and leadeth young men into hades before their time. 4.7. For many hath fornication destroyed; because, though a man be old or noble, or rich or poor, he bringeth reproach upon himself with the sons of men and derision with Beliar.
23. Dead Sea Scrolls, Epistle of Jeremiah, 11, 16, 23, 29-30, 39, 50, 55, 57-58, 63, 65, 69-71, 8, 10 (2nd cent. BCE - 1st cent. CE)

24. Septuagint, Ecclesiasticus (Siracides), 17.24, 21.6, 28.7 (2nd cent. BCE - 2nd cent. BCE)

17.24. Yet to those who repent he grants a return,and he encourages those whose endurance is failing. 21.6. Whoever hates reproof walks in the steps of the sinner,but he that fears the Lord will repent in his heart. 28.7. Remember the commandments, and do not be angry with your neighbor;remember the covet of the Most High, and overlook ignorance.
25. Septuagint, Wisdom of Solomon, 1.14, 2.12-2.13, 2.18, 3.10, 5.5, 6.1-6.11, 6.24, 7.1, 7.12, 7.17-7.26, 7.29, 8.1, 8.3, 8.6, 9.2, 9.7, 9.15, 12.3, 12.19, 13.1-13.10, 13.16-13.19, 14.3-14.31, 15.1-15.19, 16.2-16.5, 16.20, 18.3, 18.7, 18.13, 19.3-19.5, 19.15 (2nd cent. BCE - 1st cent. BCE)

1.14. For he created all things that they might exist,and the generative forces of the world are wholesome,and there is no destructive poison in them;and the dominion of Hades is not on earth. 2.12. Let us lie in wait for the righteous man,because he is inconvenient to us and opposes our actions;he reproaches us for sins against the law,and accuses us of sins against our training. 2.13. He professes to have knowledge of God,and calls himself a child of the Lord. 2.18. for if the righteous man is Gods son, he will help him,and will deliver him from the hand of his adversaries. 3.10. But the ungodly will be punished as their reasoning deserves,who disregarded the righteous man and rebelled against the Lord; 5.5. Why has he been numbered among the sons of God?And why is his lot among the saints? 6.1. Listen therefore, O kings, and understand;learn, O judges of the ends of the earth. 6.2. Give ear, you that rule over multitudes,and boast of many nations. 6.3. For your dominion was given you from the Lord,and your sovereignty from the Most High,who will search out your works and inquire into your plans. 6.4. Because as servants of his kingdom you did not rule rightly,nor keep the law,nor walk according to the purpose of God 6.5. he will come upon you terribly and swiftly,because severe judgment falls on those in high places. 6.6. For the lowliest man may be pardoned in mercy,but mighty men will be mightily tested. 6.7. For the Lord of all will not stand in awe of any one,nor show deference to greatness;because he himself made both small and great,and he takes thought for all alike. 6.8. But a strict inquiry is in store for the mighty. 6.9. To you then, O monarchs, my words are directed,that you may learn wisdom and not transgress. 6.10. For they will be made holy who observe holy things in holiness,and those who have been taught them will find a defense. 6.11. Therefore set your desire on my words;long for them, and you will be instructed. 6.24. A multitude of wise men is the salvation of the world,and a sensible king is the stability of his people. 7.1. I also am mortal, like all men,a descendant of the first-formed child of earth;and in the womb of a mother I was molded into flesh 7.12. I rejoiced in them all, because wisdom leads them;but I did not know that she was their mother. 7.17. For it is he who gave me unerring knowledge of what exists,to know the structure of the world and the activity of the elements; 7.18. the beginning and end and middle of times,the alternations of the solstices and the changes of the seasons 7.19. the cycles of the year and the constellations of the stars 7.20. the natures of animals and the tempers of wild beasts,the powers of spirits and the reasonings of men,the varieties of plants and the virtues of roots; 7.21. I learned both what is secret and what is manifest 7.22. for wisdom, the fashioner of all things, taught me. For in her there is a spirit that is intelligent, holy,unique, manifold, subtle,mobile, clear, unpolluted,distinct, invulnerable, loving the good, keen,irresistible 7.23. beneficent, humane, steadfast, sure, free from anxiety,all-powerful, overseeing all,and penetrating through all spirits that are intelligent and pure and most subtle. 7.24. For wisdom is more mobile than any motion;because of her pureness she pervades and penetrates all things. 7.25. For she is a breath of the power of God,and a pure emanation of the glory of the Almighty;therefore nothing defiled gains entrance into her. 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 7.29. For she is more beautiful than the sun,and excels every constellation of the stars. Compared with the light she is found to be superior 8.1. She reaches mightily from one end of the earth to the other,and she orders all things well. 8.3. She glorifies her noble birth by living with God,and the Lord of all loves her. 8.6. And if understanding is effective,who more than she is fashioner of what exists? 9.2. and by thy wisdom hast formed man,to have dominion over the creatures thou hast made 9.7. Thou hast chosen me to be king of thy people and to be judge over thy sons and daughters. 9.15. for a perishable body weighs down the soul,and this earthy tent burdens the thoughtful mind. 12.3. Those who dwelt of old in thy holy land 12.19. Through such works thou has taught thy people that the righteous man must be kind,and thou hast filled thy sons with good hope,because thou givest repentance for sins. 13.1. For all men who were ignorant of God were foolish by nature;and they were unable from the good things that are seen to know him who exists,nor did they recognize the craftsman while paying heed to his works; 13.2. but they supposed that either fire or wind or swift air,or the circle of the stars, or turbulent water,or the luminaries of heaven were the gods that rule the world. 13.3. If through delight in the beauty of these things men assumed them to be gods,let them know how much better than these is their Lord,for the author of beauty created them. 13.4. And if men were amazed at their power and working,let them perceive from them how much more powerful is he who formed them. 13.5. For from the greatness and beauty of created things comes a corresponding perception of their Creator. 13.6. Yet these men are little to be blamed,for perhaps they go astray while seeking God and desiring to find him. 13.7. For as they live among his works they keep searching,and they trust in what they see, because the things that are seen are beautiful. 13.8. Yet again, not even they are to be excused; 13.9. for if they had the power to know so much that they could investigate the world,how did they fail to find sooner the Lord of these things? 13.10. But miserable, with their hopes set on dead things, are the men who give the name "gods" to the works of mens hands,gold and silver fashioned with skill,and likenesses of animals,or a useless stone, the work of an ancient hand. 13.16. So he takes thought for it, that it may not fall,because he knows that it cannot help itself,for it is only an image and has need of help. 13.17. When he prays about possessions and his marriage and children,he is not ashamed to address a lifeless thing. 13.18. For health he appeals to a thing that is weak;for life he prays to a thing that is dead;for aid he entreats a thing that is utterly inexperienced;for a prosperous journey, a thing that cannot take a step; 13.19. for money-making and work and success with his hands he asks strength of a thing whose hands have no strength. 14.3. but it is thy providence, O Father, that steers its course,because thou hast given it a path in the sea,and a safe way through the waves 14.4. showing that thou canst save from every danger,so that even if a man lacks skill, he may put to sea. 14.5. It is thy will that works of thy wisdom should not be without effect;therefore men trust their lives even to the smallest piece of wood,and passing through the billows on a raft they come safely to land. 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. 14.8. But the idol made with hands is accursed, and so is he who made it;because he did the work, and the perishable thing was named a god. 14.11. Therefore there will be a visitation also upon the heathen idols,because, though part of what God created, they became an abomination,and became traps for the souls of men and a snare to the feet of the foolish. 14.12. For the idea of making idols was the beginning of fornication,and the invention of them was the corruption of life 14.13. for neither have they existed from the beginning nor will they exist for ever. 14.14. For through the vanity of men they entered the world,and therefore their speedy end has been planned. 14.15. For a father, consumed with grief at an untimely bereavement,made an image of his child, who had been suddenly taken from him;and he now honored as a god what was once a dead human being,and handed on to his dependents secret rites and initiations. 14.16. Then the ungodly custom, grown strong with time, was kept as a law,and at the command of monarchs graven images were worshiped. 14.17. When men could not honor monarchs in their presence, since they lived at a distance,they imagined their appearance far away,and made a visible image of the king whom they honored,so that by their zeal they might flatter the absent one as though present. 14.18. Then the ambition of the craftsman impelled even those who did not know the king to intensify their worship. 14.19. For he, perhaps wishing to please his ruler,skilfully forced the likeness to take more beautiful form 14.20. and the multitude, attracted by the charm of his work,now regarded as an object of worship the one whom shortly before they had honored as a man. 14.21. And this became a hidden trap for mankind,because men, in bondage to misfortune or to royal authority,bestowed on objects of stone or wood the name that ought not to be shared. 14.22. Afterward it was not enough for them to err about the knowledge of God,but they live in great strife due to ignorance,and they call such great evils peace. 14.23. For whether they kill children in their initiations,or celebrate secret mysteries,or hold frenzied revels with strange customs 14.24. they no longer keep either their lives or their marriages pure,but they either treacherously kill one another,or grieve one another by adultery 14.25. and all is a raging riot of blood and murder,theft and deceit, corruption, faithlessness, tumult, perjury 14.26. confusion over what is good, forgetfulness of favors,pollution of souls, sex perversion,disorder in marriage, adultery, and debauchery. 14.27. For the worship of idols not to be named is the beginning and cause and end of every evil. 14.28. For their worshipers either rave in exultation,or prophesy lies,or live unrighteously, or readily commit perjury; 14.29. for because they trust in lifeless idols they swear wicked oaths and expect to suffer no harm. 14.30. But just penalties will overtake them on two counts:because they thought wickedly of God in devoting themselves to idols,and because in deceit they swore unrighteously through contempt for holiness. 14.31. For it is not the power of the things by which men swear,but the just penalty for those who sin,that always pursues the transgression of the unrighteous. 15.1. But thou, our God, art kind and true,patient, and ruling all things in mercy. 15.2. For even if we sin we are thine, knowing thy power;but we will not sin, because we know that we are accounted thine. 15.3. For to know thee is complete righteousness,and to know thy power is the root of immortality. 15.4. For neither has the evil intent of human art misled us,nor the fruitless toil of painters,a figure stained with varied colors 15.5. whose appearance arouses yearning in fools,so that they desire the lifeless form of a dead image. 15.6. Lovers of evil things and fit for such objects of hope are those who either make or desire or worship them. 15.7. For when a potter kneads the soft earth and laboriously molds each vessel for our service,he fashions out of the same clay both the vessels that serve clean uses and those for contrary uses, making all in like manner;but which shall be the use of each of these the worker in clay decides. 15.8. With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him. 15.9. But he is not concerned that he is destined to die or that his life is brief,but he competes with workers in gold and silver,and imitates workers in copper;and he counts it his glory that he molds counterfeit gods. 15.10. His heart is ashes, his hope is cheaper than dirt,and his life is of less worth than clay 15.11. because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit. 15.12. But he considered our existence an idle game,and life a festival held for profit,for he says one must get money however one can, even by base means. 15.13. For this man, more than all others, knows that he sins when he makes from earthy matter fragile vessels and graven images. 15.14. But most foolish, and more miserable than an infant,are all the enemies who oppressed thy people. 15.15. For they thought that all their heathen idols were gods,though these have neither the use of their eyes to see with,nor nostrils with which to draw breath,nor ears with which to hear,nor fingers to feel with,and their feet are of no use for walking. 15.16. For a man made them,and one whose spirit is borrowed formed them;for no man can form a god which is like himself. 15.17. He is mortal, and what he makes with lawless hands is dead,for he is better than the objects he worships,since he has life, but they never have. 15.18. The enemies of thy people worship even the most hateful animals,which are worse than all others, when judged by their lack of intelligence; 15.19. and even as animals they are not so beautiful in appearance that one would desire them,but they have escaped both the praise of God and his blessing. 16.2. Instead of this punishment thou didst show kindness to thy people,and thou didst prepare quails to eat,a delicacy to satisfy the desire of appetite; 16.3. in order that those men, when they desired food,might lose the least remt of appetite because of the odious creatures sent to them,while thy people, after suffering want a short time,might partake of delicacies. 16.4. For it was necessary that upon those oppressors inexorable want should come,while to these it was merely shown how their enemies were being tormented. 16.5. For when the terrible rage of wild beasts came upon thy people and they were being destroyed by the bites of writhing serpents,thy wrath did not continue to the end; 16.20. Instead of these things thou didst give thy people food of angels,and without their toil thou didst supply them from heaven with bread ready to eat,providing every pleasure and suited to every taste. 18.3. Therefore thou didst provide a flaming pillar of fire as a guide for thy peoples unknown journey,and a harmless sun for their glorious wandering. 18.7. The deliverance of the righteous and the destruction of their enemies were expected by thy people. 18.13. For though they had disbelieved everything because of their magic arts,yet, when their first-born were destroyed,they acknowledged thy people to be Gods son. 19.3. For while they were still busy at mourning,and were lamenting at the graves of their dead,they reached another foolish decision,and pursued as fugitives those whom they had begged and compelled to depart. 19.4. For the fate they deserved drew them on to this end,and made them forget what had happened,in order that they might fill up the punishment which their torments still lacked 19.5. and that thy people might experience an incredible journey,but they themselves might meet a strange death. 19.15. And not only so, but punishment of some sort will come upon the former for their hostile reception of the aliens;
26. Anon., Sibylline Oracles, 3.1-3.45, 3.105-3.155, 3.234-3.258, 3.573-3.600, 3.626-3.629, 8.375-8.399 (1st cent. BCE - 5th cent. CE)

3.1. O THOU high-thundering blessed heavenly One 3.2. Who hast set in their place the cherubim 3.3. I, who have uttered what is all too true 3.4. Entreat thee, let me have a little rest; 3.5. 5 For my heart has grown weary from within. 3.6. But why again leaps my heart, and my soul 3.7. With a whip smitten from within constrained 3.8. To utter forth its message unto all? 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 3.12. Fashioned of God, why do ye vainly stray 3.13. And walk not in the straight way, always mindful 3.14. of the immortal Maker? God is one 3.15. 15 Sovereign, ineffable, dwelling in heaven 3.16. The self-existent and invisible 3.17. Himself alone beholding everything; 3.18. Him sculptor's hand made not, nor is his form 3.19. Shown by man's art from gold or ivory; 3.20. 20 But he, eternal Lord, proclaims himself 3.21. As one who is and was erst and shall be 3.22. Again hereafter. For who being mortal 3.23. Can see God with his eyes? Or who shall bear 3.24. To hear the only name of heaven's great God 3.25. 25 The ruler of the world? He by his word 3.26. Created all things, even heaven and sea 3.27. And tireless sun, and full moon and bright stars 3.28. And mighty mother Tethys, springs and rivers 3.28. 28 of the Chaldeans, nor astronomize; 3.29. Imperishable fire, and days and nights. 3.29. O For these are all deceptive, in so far 3.30. 30 This is the God who formed four-lettered Adam 3.30. As foolish men go seeking day by day 3.31. The first one formed, and filling with his name 3.31. Training their souls unto no useful work; 3.32. East, west, and south, and north. The same is he 3.32. And then did they teach miserable men 3.33. Who fixed the pattern of the human form 3.33. Deceptions, whence to mortals on the earth 3.34. And made wild beasts, and creeping things, and fowls. 3.35. 35 Ye do not worship neither fear ye God 3.36. But vainly go astray and bow the knee 3.37. To serpents, and make offering to cats 3.38. And idols, and stone images of men 3.39. And sit before the doors of godless temples; 3.40. 40 Ye guard him who is God, who keeps all things 3.41. And merry with the wickedness of stone 3.42. Forget the judgment of the immortal Saviour 3.43. Who made the heaven and earth. Alas! a race 3.44. That has delight in blood, deceitful, vile 3.45. 45 Ungodly, of false, double-tongued, immoral men 3.105. 105 Creation itself together and pick out 3.106. What is pure. No more laughing spheres of light 3.107. Nor night, nor dawn, nor many days of care 3.108. Nor spring, nor winter, nor the summer-time 3.109. Nor autumn. And then of the mighty God 3.110. 110 The judgment midway in a mighty age 3.111. Shall come, when all these things shall come to pass. 3.112. O navigable waters and each land 3.113. of the Orient and of the Occident 3.114. Subject shall all things be to him who come 3.115. 115 Into the world again, and therefore he 3.116. Himself became first conscious of his power. 3.117. But when the threatenings of the mighty God 3.118. Are fulfilled, which he threatened mortals once 3.119. When in Assyrian land they built a tower;– 3.120. 120 (And they all spoke one language, and resolved 3.121. To mount aloft into the starry heaven; 3.122. But on the air the Immortal straightway put 3.123. A mighty force; and then winds from above 3.124. Cast down the great tower and stirred mortals up 3.125. 125 To wrangling with each other; therefore men 3.126. Gave to that city the name of Babylon);– 3.127. Now when the tower fell and the tongues of men 3.128. Turned to all sorts of sounds, straightway all earth 3.129. Was filled with men and kingdoms were divided; 3.130. 130 And then the generation tenth appeared 3.131. of mortal men, from the time when the flood 3.132. Came upon earlier men. And Cronos reigned 3.133. And Titan and Iapetus; and men called them 3.134. Best offspring of Gaia and of Uranus 3.135. 135 Giving to them names both of earth and heaven 3.136. Since they were very first of mortal men. 3.137. So there were three divisions of the earth 3.138. According to the allotment of each man 3.139. And each one having his own portion reigned 3.140. 140 And fought not; for a father's oaths were there 3.141. And equal were their portions. But the time 3.142. Complete of old age on the father came 3.143. And he died; and the sons infringing oath 3.144. Stirred up against each other bitter strife 3.145. 145 Which one should have the royal rank and rule 3.146. Over all mortals; and against each other 3.147. Cronos and Titan fought. But Rhea and Gaia 3.148. And Aphrodite fond of crowns, Demeter 3.149. And Hestia and Dione of fair lock 3.150. 150 Brought them to friendship, and together called 3.151. All who were kings, both brothers and near kin 3.152. And others of the same ancestral blood 3.153. And they judged Cronos should reign king of all 3.154. For he was oldest and of noblest form. 3.155. 155 But Titan laid on Cronos mighty oath 3.234. of which a king of Egypt shall be king 3.235. 235 Who shall be a descendant from the Greeks. 3.236. And then the nation of the mighty God 3.237. Shall be again strong and they shall be guide 3.238. of life to all men. But why did God place 3.239. This also in my mind to tell: what first 3.240. 240 And what next, and what evil last shall be 3.241. On all men? Which of these shall take the lead? 3.242. First on the Titans will God visit evil. 3.243. For they shall pay to mighty Cronos's son 3.244. The penal satisfaction, since they bound 3.245. 245 Both Cronos and the mother dearly loved. 3.246. Again shall there be tyrants for the Greek 3.247. And fierce kings overweening and impure 3.248. Adulterous and altogether bad; 3.249. And for men shall be no more rest from war. 3.250. 250 And the dread Phrygians shall perish all 3.251. And unto Troy shall evil come that day. 3.252. And to the Persians and Assyrian 3.253. Evil shall straightaway come, and to all Egypt 3.254. And Libya and the Ethiopians 3.255. 255 And to the Carians and Pamphylians– 3.256. Evil to pass from one place to another 3.257. And to all mortals. Why now one by one 3.258. Do I speak forth? But when the first receive 3.573. O sign of Cyprus, may an earthquake waste 3.574. Thy phalanxes away, and many soul 3.575. 575 With one accord shall Hades bold in charge. 3.576. And Trallis near by Ephesus, and wall 3.577. Well made, and very precious wealth of men 3.578. Shall be dissolved by earthquake; and the land 3.579. Shall burst out with hot water; and the earth 3.580. 580 Shall swallow down those who are by the fire 3.581. And stench of brimstone heavily oppressed. 3.582. And Samos shall in time build royal houses. 3.583. But to thee, Italy, no foreign war 3.584. Shall come, but lamentable tribal blood 3.585. 585 Not easily exhausted, much renowned 3.586. Shall make thee, impudent one, desolate. 3.587. And thou thyself beside hot ashes stretched 3.588. As thou in thine own heart didst not foresee 3.589. Shalt slay thyself. And thou shalt not of men 3.590. 590 Be mother, but a nurse of beasts of prey. 3.591. But when from Italy shall come a man 3.592. A spoiler, then, Laodicea, thou 3.593. Beautiful city of the Carian 3.594. By Lycus's wondrous water, falling prone 3.595. 595 Shalt weep in silence for thy boastful sire. 3.596. Thracian Crobyzi shall rise up on Hæmus. 3.597. Chatter of teeth to the Campanians come 3.598. Because of wasting famine; Corsica 3.599. Weeps her old father, and Sardinia 3.600. 600 Shall by great storms of winter and the stroke 3.626. And lawless life impure which they lived 3.627. Opening a mouth impure, and fearful word 3.628. Deceitful and unrighteous forth 3.629. And stood against the God, the King 8.375. 375 Shall search the heart and bare it to conviction; 8.376. For of all things is he himself the ear 8.377. And mind and sight, and Word that maketh form 8.378. To whom all things submit, and he preserve 8.379. Them that are dead and every sickness heals. 8.380. 380 Into the hands of lawless men, at last 8.381. And faithless he shall come, and they will give 8.382. To God rude buffetings with impure hand 8.383. And poisonous spittle with polluted mouths. 8.384. And he to whips will openly give then 8.385. 385 His holy back; [for he unto the world 8.386. A holy virgin shall himself commit.] 8.387. And silent he will be when buffeted 8.388. Lest anyone should know whose son he i 8.389. Or whence he came, that he may talk to the dead. 8.390. 390 And he shall also wear a crown of thorns; 8.391. For of thorns is the crown an ornament 8.392. Elect, eternal. They shall pierce his side 8.393. With a reed that they may fulfill their law; 8.394. For of reeds shaken by another spirit 8.395. 395 Were nourished inclinations of the soul 8.396. of anger and revenge. But when these thing 8.397. Shall be accomplished, of the which I spoke 8.398. Then unto him shall every law be loosed 8.399. Which from the first by the decrees of men
27. Horace, Sermones, 1.8.1 (1st cent. BCE - 1st cent. BCE)

28. Philo of Alexandria, On The Life of Abraham, 257 (1st cent. BCE - 1st cent. CE)

257. And the advice was this; not to afflict himself beyond all measure, as if he were stricken down with a novel and unprecedented calamity; nor, on the other hand, to give way to indifference, as if nothing had happened calculated to give him sorrow. But rather to choose the middle way in preference to either extreme; and to endeavour to grieve in a moderate degree; not being indigt at nature for having reclaimed what belonged to her as her due; and bearing what had befallen him with a mild and gentle spirit.
29. Philo of Alexandria, On The Decalogue, 52-81, 164 (1st cent. BCE - 1st cent. CE)

30. Philo of Alexandria, On The Special Laws, 1.13-1.25, 1.29, 1.31, 1.128, 1.221, 1.295, 2.63 (1st cent. BCE - 1st cent. CE)

1.13. Some persons have conceived that the sun, and the moon, and the other stars are independent gods, to whom they have attributed the causes of all things that exist. But Moses was well aware that the world was created, and was like a very large city, having rulers and subjects in it; the rulers being all the bodies which are in heaven, such as planets and fixed stars; 1.14. and the subjects being all the natures beneath the moon, hovering in the air and adjacent to the earth. But that the rulers aforesaid are not independent and absolute, but are the viceroys of one supreme Being, the Father of all, in imitation of whom they administer with propriety and success the charge committed to their care, as he also presides over all created things in strict accordance with justice and with law. Others, on the contrary, who have not discovered the supreme Governor, who thus rules everything, have attributed the causes of the different things which exist in the world to the subordinate powers, as if they had brought them to pass by their own independent act. 1.15. But the most sacred lawgiver changes their ignorance into knowledge, speaking in the following manner: "Thou shalt not, when thou seest the sun, and the moon, and the stars, and all the host of heaven, be led astray and fall down and worship Them."{3}{#de 4:19.} With great felicity and propriety has he here called the reception of these bodies as gods, an error; 1.16. for they who see that the different seasons of the year owe their existence to the advances and retreats of the sun, in which periods also the generation of animals, and plants, and fruits, are perfected according to well-defined times, and who see also that the moon is the servant and successor of the sun, taking that care and superintendence of the world by night which the sun takes by day; and also that the other stars, in accordance with their sympathy with things on earth, labour continually and do ten thousand things which contribute to the duration of the existing state of things, have been led into an inextricable error, imagining that these bodies are the only gods. 1.17. But if they had taken pains to travel along the straight and true road, they would soon have known that just as the outward sense is the subordinate minister of the mind, so in the same manner all the objects of the outward senses are servants of that which is appreciable only by intellect, being well contented if they can attain to the second place in honour. 1.18. But it is altogether ridiculous to imagine that the mind, which is the smallest thing in us, being in fact invisible, is the ruler of those organs which belong to the external senses, but that the greatest and most perfect ruler of the whole universe is not the King of kings; that the being who sees, is not the ruler of those who do not see. 1.19. We must, therefore, look on all those bodies in the heaven, which the outward sense regards as gods, not as independent rulers, since they are assigned the work of lieutets, being by their intrinsic nature responsible to a higher power, but by reason of their virtue not actually called to render in an account of their doings. 1.20. So that, transcending all visible essence by means of our reason, let us press forward to the honour of that everlasting and invisible Being who can be comprehended and appreciated by the mind alone; who is not only the God of all gods, whether appreciable only by the intellect or visible to the outward senses, but is also the creator of them all. And if any one gives up the service due to the everlasting and uncreated God, transferring it to any more modern and created being, let him be set down as mad and as liable to the charge of the greatest impiety.IV. 1.21. But there are some persons who have given gold and silver to sculptors and statuaries, as people able to fashion gods for them. And they, taking the lifeless materials and using a mortal model, have (which is a most extraordinary thing 1.22. To whom the Father of the universe thus speaks, saying: "You shall not make to yourselves gods of silver and Gold;"{4}{#ex 20:20.} all but teaching them in express words, "You shall not make to yourselves any gods whatever of this or of any other material, nor shall you worship anything made with hands," being forbidden expressly with respect to the two most excellent materials; for silver and gold are esteemed the most honourable of all materials. 1.23. And, besides this distinct prohibition, there is another meaning which appears to me to be intended to be figuratively conveyed under these words, which is one of very great influence as contributing to the formation of the moral character, and which convicts in no slight degree those who are covetous of money and who seek to procure silver and gold from all quarters, and when they have acquired it treasure it up, as though it were some divine image, in their inmost shrines, looking upon it as the cause of all good things and of all happiness. 1.24. And all the poor men that are possessed of that terrible disease, the love of money, but who, from not having any riches of their own which they can think worthy of their attention, fix their admiration on the wealth of their neighbours, and, for the purpose of offering adoration to it, come the first thing in the morning to the houses of those who have abundance, as if they were noble temples at which they were going to offer prayers, and to entreat blessings from their owners as if from the gods. 1.25. And to these men, Moses says, in another passage, "You shall not follow images, and you shall not make to yourselves molten Gods."{5}{#le 19:4.} Teaching them, by figurative language, that it is not right to pay such honours to wealth as one would pay to the gods; for those celebrated materials of wealth, silver and gold, are made to be used, which, however, the multitude follows, looking upon them as the only causes of wealth which is proverbially called blind, and the especial sources of happiness. 1.29. Not but what they have also joined to themselves the arts of statuary and painting as copartners in their system of deceit, in order that, bringing over the spectators by well-fabricated appearances of colours, and forms, and distinctive qualities, and having won over by their allurements those principal outward senses of sight and hearing, the one by the exquisite beauty of lifeless forms, and the other by a poetical harmony of numbers--they may ravish the unstable soul and render it feeble, and deprive it of any settled foundation. 1.31. And it is said in the scriptures that, "Those that are attached to the living God do all Live."{6}{#de 4:4.} Is not this, then, a thrice happy life, a thrice blessed existence, to be contented with performing due service to the most venerable Cause of all things, and not to think fit to serve his subordinate ministers and door-keepers in preference to the King himself? And this life is an immortal one, and is recorded as one of great duration in the pillars of nature. And it is inevitably necessary that these writings should last to all eternity with the world itself.VI. 1.128. Thirdly, one ought to take this also into consideration, that share of the first fruits will not be neglected merely because they are distributed to the servants, through their fear of their masters; for this is sufficient to stop their mouths, preventing the arrogance of such persons from showing itself.XXVI. 1.221. secondly, because it is fitting that the sacrifices should not be stored up for food, but should be openly exposed, so as to afford a meal to all who are in need of it, for the sacrifice when once placed on the altar, is no longer the property of the person who has offered it, but belongs to that Being to whom the victim is sacrificed, who, being a beneficent and bounteous God, makes the whole company of those who offer the sacrifice, partakers at the altar and messmates, only admonishing them not to look upon it as their own feast, for they are but stewards of the feast, and not the entertainers; and the entertainer is the man to whom all the preparation belongs, which it is not lawful to conceal while preferring parsimony and illiberal meanness to humanity which is a noble virtue. 1.295. For, my fine fellow, you came naked into the world, and you shall leave it again naked, having received the interval between your birth and death as a loan from God; during which what ought you to do rather than take care to live in communion and harmony with your fellow creatures, studying equality, and humanity, and virtue, repudiating unequal, and unjust, and irreconcilable unsociable wickedness, which makes that animal which is by nature the most gentle of all, namely, man, a cruel and untractable monster?LIV. 2.63. And there are, as we may say, two most especially important heads of all the innumerable particular lessons and doctrines; the regulating of one's conduct towards God by the rules of piety and holiness, and of one's conduct towards men by the rules of humanity and justice; each of which is subdivided into a great number of subordinate ideas, all praiseworthy.
31. Philo of Alexandria, On The Virtues, 52-74, 51 (1st cent. BCE - 1st cent. CE)

51. We must now proceed in due order to consider that virtue which is more nearly related to piety, being as it were a sister, a twin sister, namely, humanity, which the father of our laws loved so much that I know not if any human being was ever more attached to it. For he knew that this was as it were a plain and level road conducting to holiness; and, therefore, he trained and instructed all the people who were in subjection to himself in precepts of fellowship, the most excellent of all lessons, exhibiting to them his own life as an archetypal model for them to copy.
32. Philo of Alexandria, Allegorical Interpretation, 1.13, 1.15, 1.19-1.20, 1.26, 1.28, 1.31 (1st cent. BCE - 1st cent. CE)

1.13. Again, the secretions are seven--tears, mucus from the nose, saliva, the generative fluid, the two excremental discharges, and the sweat that proceeds from every part of the body. Moreover, in diseases the seventh day is the most critical period--and in women the catamenial purifications extend to the seventh day. V. 1.15. The number seven is also the first number which is compounded of the perfect number, that is to say of six, and of the unit. And in some sense the numbers which are below ten are either generated by, or do themselves generate those numbers which are below ten, and the number ten itself. But the number seven neither generates any of the numbers below ten, nor is it generated by any of them. On which account the Pythagoreans compare this number to the Goddess always a virgin who was born without a mother, because it was not generated by any other, and will not generate any other. VI. 1.19. This is the book of the generation of heaven and earth, when they were Created." This is perfect reason, which is put in motion in accordance with the number seven, being the beginning of the creation of that mind which was arranged according to the ideas, and also of the sensation arranged according to the ideas, and perceptible only by the intellect, if one can speak in such a manner. And Moses calls the word of God a book, in which it is come to pass that the formations of other things are written down and engraved. 1.20. But, lest you should imagine that the Deity does anything according to definite periods of time, while you should rather think that everything done by him is inscrutable in its nature, uncertain, unknown to, and incomprehensible by the race of mortal men. Moses adds the words, "when they were created," not defining the time when by any exact limitation, for what has been made by the Author of all things has no limitation. And in this way the idea is excluded, that the universe was created in six days. IX. 1.26. But when God begins to rain sensation on the things perceptible by the external senses, then also the mind is perceived to act like the cultivator of fertile soil. But the idea of sensation, which he, speaking figuratively, has called the earth, is in no need of nourishment. But the nourishment of the senses, are the particular objects perceptible by the external senses; and these objects are bodies. But an idea is a thing different from bodies. Before, therefore, there existed any individual compound substances, God did not rain upon that idea of sensation to which he gave the name of the earth. And that means that he did not furnish it with any nourishment; for, indeed, it had altogether no need of any object perceptible by the external senses. 1.31. And God created man, taking a lump of clay from the earth, and breathed into his face the breath of life: and man became a living soul." The races of men are twofold; for one is the heavenly man, and the other the earthly man. Now the heavenly man, as being born in the image of God, has no participation in any corruptible or earthlike essence. But the earthly man is made of loose material, which he calls a lump of clay. On which account he says, not that the heavenly man was made, but that he was fashioned according to the image of God; but the earthly man he calls a thing made, and not begotten by the maker.
33. Dio Chrysostom, Orations, 12.32, 12.52, 12.55-12.83 (1st cent. CE - missingth cent. CE)

12.52.  Such a wondrous vision did you devise and fashion, one in very truth a Charmer of grief and anger, that from men All the remembrance of their ills could loose! So great the radiance and so great the charm with which your art has clothed it. Indeed it is not reasonable to suppose that even Hephaestus himself would criticize this work if he judged it by the pleasure and delight which it affords the eye of man." "But, on the other hand, was the shape you by your artistry produced appropriate to a god and was its form worthy of the divine nature, when you not only used a material which gives delight but also presented a human form of extraordinary beauty and size; and apart from its being a man's shape, made also all the other attributes as you have made them? that is the question which I invite you to consider now. And if you make a satisfactory defence on these matters before those present and convince them that you have discovered the proper and fitting shape and form for the foremost and greatest god, then you shall receive in addition a second reward, greater and more perfect than the one given by the Eleans. 12.68.  "And, last of all, he showed himself not only a maker of verses but also of words, giving utterance to those of his own invention, in some cases by simply giving his own names to the things and in others adding his new ones to those current, putting, as it were, a bright and more expressive seal upon a seal. He avoided no sound, but in short imitated the voices of rivers and forests, of winds and fire and sea, and also of bronze and of stone, and, in short, of all animals and instruments without exception, whether of wild beasts or of birds or of pipes and reeds. He invented the terms 'clang' (kanache), 'boom' (bombos), 'crash' (ktupos), 'thud' (doupos), 'rattle' (arabos), and spoke of 'roaring rivers,' 'whizzing missiles,' 'thundering waves,' 'raging winds,' and other such terrifying and truly astonishing phenomena, thus filling the mind with great confusion and uproar. 12.69.  Consequently he had no lack of fear-inspiring names for things and of pleasant ones, and also of smooth and rough ones, as well as of those which have countless other differences in both their sounds and their meanings. As a result of this epic art of his he was able to implant in the soul any emotion he wished. "But our art, on the other hand, that which is dependent on the workman's hand and the artist's creative touch, by no means attains to such freedom; but first we need a material substance, a material so tough that it will last, yet can be worked without much difficulty and consequently not easy to procure; we need, too, no small number of assistants. 12.70.  And then, in addition, the sculptor must have worked out for himself a design that shows each subject in one single posture, and that too a posture that admits of no movement and is unalterable, so perfected that it will comprise within itself the whole of the god's nature and power. But for the poets it is perfectly easy to include very many shapes and all sorts of attitudes in their poetry, adding movements and periods of rest to them according to what they consider fitting at any given time, and actions and spoken words, and they have, I imagine, an additional advantage in the matter of difficulty and that of time. For the poet when moved by one single conception and one single impulse of his soul draws forth an immense volume of verses, as if from a gushing spring of water, before the vision and the conception he had grasped can leave him and flow away. But of our art the execution is laborious and slow, advancing with difficulty a step at a time, the reason being, no doubt, that it must work with a rock-like and hard material. 12.71.  "But the most difficult thing of all is that the sculptor must keep the very same image in his mind continuously until he finishes his work, which often takes many years. Indeed, the popular saying that the eyes are more trustworthy than the ears is perhaps true, yet they are much harder to convince and demand much greater clearness; for while the eye agrees exactly with what it sees, it is not impossible to excite and cheat the ear by filling it with representations under the spell of metre and sound. 12.72.  Then again, while the measures of our art are enforced upon us by considerations of numbers and magnitude, the poets have the power to increase even these elements to any extent. For this reason it was easy enough for Homer to give the size of Eris by saying, With humble crest at first, anon her head, While yet she treads the earth, affronts the skies. But I must be content, I suppose, merely to fill up the space designated by Eleans or Athenians. 12.78.  "As for these attributes, then, I have represented them in so far as it was possible to do so, since I was not able to name them. But the god who continually sends the lightning's flash, portending war and the destruction of many or a mighty downpour of rain, or of hail or of snow, or who stretches the dark blue rainbow across the sky, the symbol of war, or who sends a shooting star, which hurls forth a stream of sparks, a dread portent to sailors or soldiers, or who sends grievous strife upon Greeks and barbarians so as to inspire tired and despairing men with unceasing love for war and battle, and the god who weighed in the balance the fates of the godlike men or of whole armies to be decided by its spontaneous inclination — that god, I say, it was not possible to represent by my art; nor assuredly should I ever have desired to do so even had it been possible. 12.79.  For of thunder what sort of soundless image, or of lightning and of the thunderbolt what kind of a likeness without the lightning's flash could by any possibility be made from the metals taken from the subterranean workings of this land at least? Then when the earth was shaken and Olympus was moved by a slight inclination of the eyebrows, or a crown of cloud was about his head, it was easy enough for Homer to describe them, and great was the freedom he enjoyed for all such things; but for our art it is absolutely impossible, for it permits the observer to test it with his eyes from close at hand and in full view.
34. Ignatius, To The Ephesians, 1.1, 10.3 (1st cent. CE - 2nd cent. CE)

1.1. While I welcomed in God [your] well-beloved name which ye bear by natural right, [in an upright and virtuous mind], by faith and love in Christ Jesus our Saviour -- being imitators of God, and having your hearts kindled in the blood of God, ye have perfectly fulfilled your congenial work -- 10.3. Let us show ourselves their brothers by our forbearance; but let us be zealous to be imitators of the Lord, vying with each other who shall suffer the greater wrong, who shall be defrauded, who shall be set at nought; that no herb of the devil be found in you: but in all purity and temperance abide ye in Christ Jesus, with your flesh and with your spirit.
35. Josephus Flavius, Jewish War, 3.374 (1st cent. CE - 1st cent. CE)

3.374. Do not you know that those who depart out of this life, according to the law of nature, and pay that debt which was received from God, when he that lent it us is pleased to require it back again, enjoy eternal fame? that their houses and their posterity are sure, that their souls are pure and obedient, and obtain a most holy place in heaven, from whence, in the revolution of ages, they are again sent into pure bodies;
36. Josephus Flavius, Against Apion, 2.145-2.146, 2.236-2.254 (1st cent. CE - 1st cent. CE)

2.145. 15. But now, since Apollonius Molo, and Lysimachus, and some others, write treatises about our lawgiver Moses, and about our laws, which are neither just nor true, and this partly out of ignorance, but chiefly out of ill will to us, while they calumniate Moses as an impostor and deceiver, and pretend that our laws teach us wickedness, but nothing that is virtuous, I have a mind to discourse briefly, according to my ability, about our whole constitution of government, and about the particular branches of it; 2.146. for I suppose it will thence become evident that the laws we have given us are disposed after the best manner for the advancement of piety, for mutual communion with one another, for a general love of mankind, as also for justice, and for sustaining labors with fortitude, and for a contempt of death; 2.236. 34. Yet do the Lysimachi and the Molones, and some other writers (unskilful sophists as they are, and the deceivers of young men) reproach us as the vilest of all mankind. 2.237. Now I have no mind to make an inquiry into the laws of other nations; for the custom of our country is to keep our own laws, but not to bring accusations against the laws of others. And indeed, our legislator hath expressly forbidden us to laugh at and revile those that are esteemed gods by other people, on account of the very name of God ascribed to them. 2.238. But since our antagonists think to run us down upon the comparison of their religion and ours, it is not possible to keep silence here, especially while what I shall say to confute these men will not be now first said, but hath been already said by many, and these of the highest reputation also; 2.239. for who is there among those that have been admired among the Greeks for wisdom, who hath not greatly blamed both the most famous poets and most celebrated legislators, for spreading such notions originally among the body of the people concerning the gods? 2.241. and for those to whom they have allotted heaven, they have set over them one, who in title is their father, but in his actions a tyrant and a lord; whence it came to pass that his wife, and brother, and daughter (which daughter he brought forth from his own head), made a conspiracy against him to seize upon him and confine him, as he had himself seized upon and confined his own father before. /p 2.242. 35. And justly have the wisest men thought these notions deserved severe rebukes; they also laugh at them for determining that we ought to believe some of the gods to be beardless and young, and others of them to be old, and to have beards accordingly; that some are set to trades; that one god is a smith, and another goddess is a weaver; that one god is a warrior, and fights with men; 2.243. that some of them are harpers, or delight in archery; and besides, that mutual seditions arise among them, and that they quarrel about men, and this so far that they not only lay hands upon one another, but that they are wounded by men, and lament, and take on for such their afflictions; 2.244. but what is the grossest of all in point of lasciviousness, are those unbounded lusts ascribed to almost all of them, and their amours; which how can it be other than a most absurd supposal, especially when it reaches to the male gods, and to the female goddesses also? 2.245. Moreover, the chief of all their gods, and their first father himself, overlooks those goddesses whom he hath deluded and begotten with child, and suffers them to be kept in prison, or drowned in the sea. He is also so bound up by fate, that he cannot save his own offspring, nor can he bear their deaths without shedding of tears.— 2.246. These are fine things indeed! as are the rest that follow. Adulteries truly are so impudently looked on in heaven by the gods, that some of them have confessed they envied those that were found in the very act; and why should they not do so, when the eldest of them, who is their king also, hath not been able to restrain himself in the violence of his lust, from lying with his wife, so long as they might get into their bed-chamber? 2.247. Now, some of the gods are servants to men, and will sometimes be builders for a reward, and sometimes will be shepherds; while others of them, like malefactors, are bound in a prison of brass; and what sober person is there who would not be provoked at such stories, and rebuke those that forged them, and condemn the great silliness of those that admit them for true! 2.248. Nay, others there are that have advanced a certain timorousness and fear, as also madness and fraud, and any other of the vilest passions, into the nature and form of gods, and have persuaded whole cities to offer sacrifices to the better sort of them; 2.249. on which account they have been absolutely forced to esteem some gods as the givers of good things, and to call others of them averters of evil. They also endeavor to move them, as they would the vilest of men, by gifts and presents, as looking for nothing else than to receive some great mischief from them, unless they pay them such wages. /p 2.251. but omitted it as a thing of very little consequence, and gave leave both to the poets to introduce what gods they pleased, and those subject to all sorts of passions, and to the orators to procure political decrees from the people for the admission of such foreign gods as they thought proper. 2.252. The painters also, and statuaries of Greece, had herein great power, as each of them could contrive a shape [proper for a god]; the one to be formed out of clay, and the other by making a bare picture of such a one; but those workmen that were principally admired, had the use of ivory and of gold as the constant materials for their new statues; 2.253. [whereby it comes to pass that some temples are quite deserted, while others are in great esteem, and adorned with all the rites of all kinds of purification]. Besides this, the first gods, who have long flourished in the honors done them, are now grown old [while those that flourished after them are come in their room as a second rank, that I may speak the most honorably of them that I can]: 2.254. nay, certain other gods there are who are newly introduced, and newly worshipped [as we, by way of digression have said already, and yet have left their places of worship desolate]; and for their temples, some of them are already left desolate, and others are built anew, according to the pleasure of men; whereas they ought to have preserved their opinion about God, and that worship which is due to him, always and immutably the same. /p
37. Mishnah, Yadayim, 3.5 (1st cent. CE - 3rd cent. CE)

3.5. A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \"And it came to pass when the ark set forward\" (Numbers 11:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \"And it came to pass when the ark set forward\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yoha ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision."
38. New Testament, 1 Peter, 4.5 (1st cent. CE - 1st cent. CE)

4.5. who will give account to him who is ready to judge the living and the dead.
39. New Testament, 1 Thessalonians, 1.9-1.10 (1st cent. CE - 1st cent. CE)

1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God 1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come.
40. New Testament, 2 Timothy, 4.1 (1st cent. CE - 1st cent. CE)

4.1. I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom:
41. New Testament, Acts, 2.24, 2.32, 2.38, 3.15, 3.17, 3.19, 3.26, 4.10, 5.30, 8.22, 10.40-10.42, 13.27, 13.30, 13.33-13.34, 13.37, 14.16, 15.20, 15.29, 17.29, 21.25, 26.8 (1st cent. CE - 2nd cent. CE)

2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 2.32. This Jesus God raised up, whereof we all are witnesses. 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 3.15. and killed the Prince of life, whom God raised from the dead, whereof we are witnesses. 3.17. Now, brothers, I know that you did this in ignorance, as did also your rulers. 3.19. Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord 3.26. God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness. 4.10. be it known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, in him does this man stand here before you whole. 5.30. The God of our fathers raised up Jesus, whom you killed, hanging him on a tree. 8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 10.40. God raised him up the third day, and gave him to be revealed 10.41. not to all the people, but to witnesses who were chosen before by God, to us, who ate and drank with him after he rose from the dead. 10.42. He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead. 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 13.30. But God raised him from the dead 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 13.34. Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' 13.37. But he whom God raised up saw no decay. 14.16. who in the generations gone by allowed all the nations to walk in their own ways. 15.20. but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.29. that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell. 17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 21.25. But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality. 26.8. Why is it judged incredible with you, if God does raise the dead?
42. New Testament, Apocalypse, 2.14, 2.20 (1st cent. CE - 1st cent. CE)

2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 2.20. But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols.
43. New Testament, Colossians, 1.15, 3.5 (1st cent. CE - 1st cent. CE)

1.15. who is the image of the invisible God, the firstborn of all creation. 3.5. Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry;
44. New Testament, Romans, 1.18-1.32, 2.16, 2.22, 3.25, 14.9-14.10 (1st cent. CE - 1st cent. CE)

1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32. who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them. 2.16. in the day when God will judge the secrets of men, according to my gospel, by Jesus Christ. 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 3.25. whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; 14.9. For to this end Christ died, rose, and lived again, that he might be Lord of both the dead and the living. 14.10. But you, why do you judge your brother? Or you again, why do you despise your brother? For we will all stand before the judgment seat of Christ.
45. New Testament, John, 5.22, 5.27 (1st cent. CE - 1st cent. CE)

5.22. For the Father judges no one, but he has given all judgment to the Son 5.27. He also gave him authority to execute judgment, because he is a son of man.
46. New Testament, Luke, 9.22, 12.20, 15.7, 16.30, 18.33, 20.37, 23.34, 24.5-24.7, 24.46 (1st cent. CE - 1st cent. CE)

9.22. saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up. 12.20. But God said to him, 'You foolish one, tonight your soul is required of you. The things which you have prepared -- whose will they be?' 15.7. I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance. 16.30. He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 18.33. They will scourge and kill him. On the third day, he will rise again. 20.37. But that the dead are raised, even Moses showed at the bush, when he called the Lord 'The God of Abraham, the God of Isaac, and the God of Jacob.' 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. 24.5. Becoming terrified, they bowed their faces down to the earth. They said to them, "Why do you seek the living among the dead? 24.6. He isn't here, but is risen. Remember what he told you when he was still in Galilee 24.7. saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again? 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day
47. Ps.-Philo, Biblical Antiquities, 18.13-18.14 (1st cent. CE - 2nd cent. CE)

48. Clement of Alexandria, Exhortation To The Greeks, 4.46.3 (2nd cent. CE - 3rd cent. CE)

49. Anon., Epistle To Diognetus, 5.5, 5.17, 9.2

50. Anon., Letter of Aristeas, 121-171, 120

120. abroad a false report that the working of the mines was useless and expensive, in order to prevent their country from being destroyed by the mining in these districts and possibly taken away from them owing to the Persian rule, since by the assistance of this false report they found an excuse for entering the district.I have now, my dear brother Philocrates, given you all the essential information upon this subject


Subjects of this text:

subject book bibliographic info
aaron Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 33; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 103
acts of the apostles Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634
aeschylus Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 116
alexandria,jewish community of Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 179
alexandria,jewish writings of Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 145
alexandria,setting of lxx translation Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 116
alexandria Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 116, 144, 145
aphrodite Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 253
apostle Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 353
aquila (translator) Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 145
areopagus speech Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634
aristeas,letter of,hellenistic accommodation Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 45
aristeas,letter of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 45; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 144
aristobulus (= aristobulos) Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 116, 144
aristotle Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 116
belief Levison (2023), The Greek Life of Adam and Eve. 1003
ben sira Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 144
bible,texts and exegesis relating to egypt Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 172
body Levison (2023), The Greek Life of Adam and Eve. 1003
canaanites,canticles,book of Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 145
christian/christianity Levison (2023), The Greek Life of Adam and Eve. 1003
christians (byzantines,copts,nubians,syrian orthodox) Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 145
circumcision Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 353
clement of alexandria Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 455
cold Levison (2023), The Greek Life of Adam and Eve. 1003
covenant Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 33
dammūh,theodotion Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 145
david Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 33
day,resurrection,of Levison (2023), The Greek Life of Adam and Eve. 1003
decalogue Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 103
desires Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 103
dio chrysostomos/dion of prusa Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 455
discipline Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 103
ecbatana,ecclesiastes,book of Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 145
egyptians,depictions in hebrew bible,lxx,and ancient jewish writings Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 172
eleazar (high priest in letter of aristeas) Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 144
epicurus,death is nothing Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634
epistle to diognetus,influences Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 315
epistle to diognetus,use of the old testament Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 315
eroticism Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 253
essenes,esther,book of Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 145
euripides Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 116
exodus Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 172
ezekiel,book of Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 172
ezekiel b. nethanel,ezra,book of Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 145
ezekiel the tragedian Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 172
false worship,nature worship Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 69, 70, 71, 72, 104, 216
false worship,polytheism Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 87
false worship,theriolatry Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 58, 82, 83, 84, 87, 94, 95, 96
false worship,thinking wrongly about god Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 91, 92
food (dietary) laws,kashrut Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 353
gentile christians / gentile churches Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 353
god,representations of,creator Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 52, 53, 54, 55, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 104
god,representations of,father Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 74, 75, 76, 77, 78, 88, 89, 90, 91, 104
god,representations of,husband Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 77
god,representations of,judge Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 78, 79, 91, 94
god,representations of,providential Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 74, 75, 76, 79, 80, 81
god,representations of,true existence Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 69, 70, 71, 72, 78, 88, 89
godfearers,and proselytes Esler (2000), The Early Christian World, 93
golden calf Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 80; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 103
greek,language Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 353
greek. see also ethnography education Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 179
greek gods,statues (representation of gods) Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 455
hellenistic judaism,conservatives Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 179
hellenistic judaism,religious divisions in Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 179
heraclit Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 455
homer Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 116
horus,hosea,book of Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 172
idolatry,action Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 91, 92, 93, 94, 216
idolatry,error Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 91, 92
idolatry Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 103
idols,lifeless Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 74, 86
idols,manmade Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 86
israel,biblical,people Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 144
israel,israelites Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 103
israelites Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 172
jewish prayer Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 353
joazar,lxx Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 145
job Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 179
judaism (karaites,rabbanites) Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 145
judaism in egypt,jewish responses to hellenistic culture Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 45
judaism in egypt Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 45
judgment,final universal Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634
justin martyr,1 apology Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 315
law in paul Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 353
lord jesus christ,jealousy of Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 55
lords supper Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 55
moses,as lawgiver Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 144
moses Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 80, 104; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 144; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 103
myth(ological),mythology' Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 253
nehemiah,nehemiah,book of Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 145
observance of law Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 353
oniads Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 33
paul,areopagus speech Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634
paul (saul) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 353
pentateuch Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 179
phaedo Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 315
phaedrus,theatetus Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 315
phaedrus,timaeus Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 315
phaedrus Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 315
phidias,depicting god Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634
philo,de opifico mundi Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 315
philo,de posteritate caini Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 315
philo,de somniis Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 315
philo,de specialibus legibus Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 315
philo,legato ad gaium Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 315
philo,quod deus sit immutabilis Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 315
philo judaeus Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 179
philo of alexandria Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 116, 144, 145, 172
phinehas Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 33; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 76
plato Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 116
poetry Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 116
priesthood Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 33
proselytes,and godfearers Esler (2000), The Early Christian World, 93
provence,proverbs,book of Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 116, 144, 145
proverbs Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 179
pseudo-aristeas,compared with pseudo-hecataeus Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 179
pseudo-hecataeus,on the jews,compared with pseudo-aristeas Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 179
quail Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 103
repentance,universal Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634
resurrection,promise of Levison (2023), The Greek Life of Adam and Eve. 1003
resurrection Levison (2023), The Greek Life of Adam and Eve. 1003
rhetoric,chiasm Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 54, 64, 73, 74, 75, 76, 77, 78, 79, 104
rhetoric,inclusio Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 53, 69, 93, 94
rhetoric,– epideictic,protreptic Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 35
rhetoric,– epideictic Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 35
scribes Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 145
seeds Levison (2023), The Greek Life of Adam and Eve. 1003
septuagint,used by author of wisdom of solomon Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 179
septuagint (lxx) Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 116, 144, 145, 172
sexual immorality Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 54, 76, 77, 78, 79, 85
sibylline oracle,third,divine election Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 45
sibylline oracle,third Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 45
sibylline oracles,critique of paganism Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 45
sibylline oracles,divine election Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 45
sibylline oracles,ethnic identity Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 45
sibylline oracles,euhemerism Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 45
sibylline oracles,positive view of pagan traditions Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 45
sibylline oracles,titans battle cronos Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 45
sibylline oracles,wisdom of solomon comparison Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 45
sibylline oracles Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 45
solomon Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 144, 145
spirit Levison (2023), The Greek Life of Adam and Eve. 1003
stoic(ism) Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 253
stoics Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 179
synagogue,language Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 353
synagogue Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 353
temporality,approaches to Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 35
time,thanatological Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 35
tora (see also pentateuch) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 353
torah,obedience to Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 35
torah (pentateuch) Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 145
translation of biblical books Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 33
tree,life,of Levison (2023), The Greek Life of Adam and Eve. 1003
wickedness,guarding yourself from all Levison (2023), The Greek Life of Adam and Eve. 1003
wilderness Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 66, 80, 104
wilderness passim,place Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 103
wisdom (books,tradition) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 353
wisdom (female) Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 253
wisdom of solomon Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 45; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 116, 144, 145, 172
works of law Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 353
yhwh,yahweh Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 253
zeus,phidias Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634