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Tiresias: The Ancient Mediterranean Religions Source Database



707
Septuagint, Wisdom Of Solomon, 18


nanLord, Thy mercy is over the works of Thy hands for ever; Thy goodness is over Israel with a rich gift., Thine eyes look upon them, so that none of them suffers want;, Thine ears listen to the hopeful prayer of the poor. Thy judgements (are executed) upon the whole earth in mercy;, And Thy love (is) toward the seed of Abraham, the children of Israel. Thy chastisement is upon us as (upon) a first-born, only-begotten son,, To turn back the obedient soul from folly (that is wrought) in ignorance., May God cleanse Israel against the day of mercy and blessing, Against the day of choice when He bringeth back His anointed., Blessed shall they be that shall be in those days, In that they shall see the goodness of the Lord which He shall perform for the generation that is to come,, Under the rod of chastening of the Lord’s anointed in the fear of his God, In the spirit of wisdom and righteousness and strength;, That he may direct (every} man in the works of righteousness by the fear of God, That he may establish them all before the Lord,, A good generation (living) in the fear of God in the days of mercy. Selah., Great is our God and glorious, dwelling in the highest., (It is He) who hath established in (their) courses the lights (of heaven) for determining seasons from year to year, And they have not turned aside from the way which He appointed them, In the fear of God (they pursue) their path every day, From the day God created them and for evermore., And they have erred not since the day He created them. Since the generations of old they have not withdrawn from their path, Unless God commanded them (so to do) by the command of His servants.


nanBut for thy holy ones there was very great light. Their enemies heard their voices but did not see their forms,and counted them happy for not having suffered,, and were thankful that thy holy ones, though previously wronged, were doing them no injury;and they begged their pardon for having been at variance with them., 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., For their enemies deserved to be deprived of light and imprisoned in darkness,those who had kept thy sons imprisoned,through whom the imperishable light of the law was to be given to the world., When they had resolved to kill the babes of thy holy ones,and one child had been exposed and rescued,thou didst in punishment take away a multitude of their children;and thou didst destroy them all together by a mighty flood., That night was made known beforehand to our fathers,so that they might rejoice in sure knowledge of the oaths in which they trusted., The deliverance of the righteous and the destruction of their enemies were expected by thy people.", For by the same means by which thou didst punish our enemies thou didst call us to thyself and glorify us.", For in secret the holy children of good men offered sacrifices,and with one accord agreed to the divine law,that the saints would share alike the same things,both blessings and dangers;and already they were singing the praises of the fathers., But the discordant cry of their enemies echoed back,and their piteous lament for their children was spread abroad., The slave was punished with the same penalty as the master,and the common man suffered the same loss as the king;, and they all together, by the one form of death,had corpses too many to count. For the living were not sufficient even to bury them,since in one instant their most valued children had been destroyed., 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., For while gentle silence enveloped all things,and night in its swift course was now half gone,, thy all-powerful word leaped from heaven, from the royal throne,into the midst of the land that was doomed,a stern warrior, carrying the sharp sword of thy authentic command, and stood and filled all things with death,and touched heaven while standing on the earth., Then at once apparitions in dreadful dreams greatly troubled them,and unexpected fears assailed them;, and one here and another there, hurled down half dead,made known why they were dying;, for the dreams which disturbed them forewarned them of this,so that they might not perish without knowing why they suffered., The experience of death touched also the righteous,and a plague came upon the multitude in the desert,but the wrath did not long continue., For a blameless man was quick to act as their champion;he brought forward the shield of his ministry,prayer and propitiation by incense;he withstood the anger and put an end to the disaster,showing that he was thy servant., He conquered the wrath not by strength of body,and not by force of arms,but by his word he subdued the punisher,appealing to the oaths and covenants given to our fathers., For when the dead had already fallen on one another in heaps,he intervened and held back the wrath,and cut off its way to the living., For upon his long robe the whole world was depicted,and the glories of the fathers were engraved on the four rows of stones,and thy majesty on the diadem upon his head., To these the destroyer yielded, these he feared;for merely to test the wrath was enough.


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

56 results
1. Septuagint, 1 Esdras, 3-5, 8-9, 1 (10th cent. BCE - 2nd cent. BCE)

2. Septuagint, 2 Esdras, 11-16, 1 (10th cent. BCE - 2nd cent. BCE)

3. 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.
4. Hebrew Bible, Genesis, 17.1-17.2 (9th cent. BCE - 3rd cent. BCE)

17.1. זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃ 17.1. וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃ 17.2. וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ הִנֵּה בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ בִּמְאֹד מְאֹד שְׁנֵים־עָשָׂר נְשִׂיאִם יוֹלִיד וּנְתַתִּיו לְגוֹי גָּדוֹל׃ 17.2. וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד׃ 17.1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted." 17.2. And I will make My covet between Me and thee, and will multiply thee exceedingly.’"
5. Hebrew Bible, Hosea, 6.5 (9th cent. BCE - 3rd cent. BCE)

6.5. עַל־כֵּן חָצַבְתִּי בַּנְּבִיאִים הֲרַגְתִּים בְּאִמְרֵי־פִי וּמִשְׁפָּטֶיךָ אוֹר יֵצֵא׃ 6.5. Therefore have I hewed them by the prophets, I have slain them by the words of My mouth; And thy judgment goeth forth as the light."
6. Hebrew Bible, Job, 38.12-38.15 (9th cent. BCE - 3rd cent. BCE)

38.12. הְמִיָּמֶיךָ צִוִּיתָ בֹּקֶר ידעתה שחר [יִדַּעְתָּה] [הַשַּׁחַר] מְקֹמוֹ׃ 38.13. לֶאֱחֹז בְּכַנְפוֹת הָאָרֶץ וְיִנָּעֲרוּ רְשָׁעִים מִמֶּנָּה׃ 38.14. תִּתְהַפֵּךְ כְּחֹמֶר חוֹתָם וְיִתְיַצְּבוּ כְּמוֹ לְבוּשׁ׃ 38.15. וְיִמָּנַע מֵרְשָׁעִים אוֹרָם וּזְרוֹעַ רָמָה תִּשָּׁבֵר׃ 38.12. Hast thou commanded the morning since thy days began, And caused the dayspring to know its place;" 38.13. That it might take hold of the ends of the earth, And the wicked be shaken out of it?" 38.14. It is changed as clay under the seal; And they stand as a garment." 38.15. But from the wicked their light is withholden, And the high arm is broken."
7. Hebrew Bible, Proverbs, 8.3, 8.22-8.31, 28.4, 31.10-31.31 (9th cent. BCE - 3rd cent. BCE)

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׃ 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."
8. Hebrew Bible, Psalms, 37.6, 110.6 (9th cent. BCE - 3rd cent. BCE)

37.6. וְהוֹצִיא כָאוֹר צִדְקֶךָ וּמִשְׁפָּטֶךָ כַּצָּהֳרָיִם׃ 110.6. יָדִין בַּגּוֹיִם מָלֵא גְוִיּוֹת מָחַץ רֹאשׁ עַל־אֶרֶץ רַבָּה׃ 37.6. And He will make thy righteousness to go forth as the light, and thy right as the noonday." 110.6. He will judge among the nations; He filleth it with the dead bodies, He crusheth the head over a wide land."
9. Hebrew Bible, Zephaniah, 3.5 (9th cent. BCE - 3rd cent. BCE)

3.5. יְהוָה צַדִּיק בְּקִרְבָּהּ לֹא יַעֲשֶׂה עַוְלָה בַּבֹּקֶר בַּבֹּקֶר מִשְׁפָּטוֹ יִתֵּן לָאוֹר לֹא נֶעְדָּר וְלֹא־יוֹדֵעַ עַוָּל בֹּשֶׁת׃ 3.5. The LORD who is righteous is in the midst of her, He will not do unrighteousness; Every morning doth He bring His right to light, It faileth not; But the unrighteous knoweth no shame."
10. Hebrew Bible, 1 Kings, 3.5-3.9 (8th cent. BCE - 5th cent. BCE)

3.5. בְּגִבְעוֹן נִרְאָה יְהֹוָה אֶל־שְׁלֹמֹה בַּחֲלוֹם הַלָּיְלָה וַיֹּאמֶר אֱלֹהִים שְׁאַל מָה אֶתֶּן־לָךְ׃ 3.6. וַיֹּאמֶר שְׁלֹמֹה אַתָּה עָשִׂיתָ עִם־עַבְדְּךָ דָוִד אָבִי חֶסֶד גָּדוֹל כַּאֲשֶׁר הָלַךְ לְפָנֶיךָ בֶּאֱמֶת וּבִצְדָקָה וּבְיִשְׁרַת לֵבָב עִמָּךְ וַתִּשְׁמָר־לוֹ אֶת־הַחֶסֶד הַגָּדוֹל הַזֶּה וַתִּתֶּן־לוֹ בֵן יֹשֵׁב עַל־כִּסְאוֹ כַּיּוֹם הַזֶּה׃ 3.7. וְעַתָּה יְהוָה אֱלֹהָי אַתָּה הִמְלַכְתָּ אֶת־עַבְדְּךָ תַּחַת דָּוִד אָבִי וְאָנֹכִי נַעַר קָטֹן לֹא אֵדַע צֵאת וָבֹא׃ 3.8. וְעַבְדְּךָ בְּתוֹךְ עַמְּךָ אֲשֶׁר בָּחָרְתָּ עַם־רָב אֲשֶׁר לֹא־יִמָּנֶה וְלֹא יִסָּפֵר מֵרֹב׃ 3.9. וְנָתַתָּ לְעַבְדְּךָ לֵב שֹׁמֵעַ לִשְׁפֹּט אֶת־עַמְּךָ לְהָבִין בֵּין־טוֹב לְרָע כִּי מִי יוּכַל לִשְׁפֹּט אֶת־עַמְּךָ הַכָּבֵד הַזֶּה׃ 3.5. In Gibeon the LORD appeared to Solomon in a dream by night; and God said: ‘Ask what I shall give thee.’" 3.6. And Solomon said: ‘Thou hast shown unto Thy servant David my father great kindness, according as he walked before Thee in truth, and in righteousness, and in uprightness of heart with Thee; and Thou hast kept for him this great kindness, that Thou hast given him a son to sit on his throne, as it is this day." 3.7. And now, O LORD my God, Thou hast made Thy servant king instead of David my father; and I am but a little child; I know not how to go out or come in." 3.8. And Thy servant is in the midst of Thy people which Thou hast chosen, a great people, that cannot be numbered nor counted for multitude." 3.9. Give Thy servant therefore an understanding heart to judge Thy people, that I may discern between good and evil; for who is able to judge this Thy great people?’"
11. Hebrew Bible, Isaiah, 49.2 (8th cent. BCE - 5th cent. BCE)

49.2. עוֹד יֹאמְרוּ בְאָזְנַיִךְ בְּנֵי שִׁכֻּלָיִךְ צַר־לִי הַמָּקוֹם גְּשָׁה־לִּי וְאֵשֵׁבָה׃ 49.2. וַיָּשֶׂם פִּי כְּחֶרֶב חַדָּה בְּצֵל יָדוֹ הֶחְבִּיאָנִי וַיְשִׂימֵנִי לְחֵץ בָּרוּר בְּאַשְׁפָּתוֹ הִסְתִּירָנִי׃ 49.2. And He hath made my mouth like a sharp sword, In the shadow of His hand hath He hid me; And He hath made me a polished shaft, In His quiver hath He concealed me;"
12. Homer, Odyssey, 19.515-19.533, 19.535-19.553, 19.559-19.569 (8th cent. BCE - 7th cent. BCE)

13. Aeschylus, Agamemnon, 1215-1223, 420-428, 891-894, 975, 1214 (6th cent. BCE - 5th cent. BCE)

1214. ἰοὺ ἰού, ὢ ὢ κακά. 1214. Halloo, halloo, ah, evils!
14. Aeschylus, Libation-Bearers, 33-43, 534-535, 32 (6th cent. BCE - 5th cent. BCE)

32. τορὸς δὲ Φοῖβος ὀρθόθριξ 32. For with a hair-raising shriek, Terror, the diviner of dreams for our house, breathing wrath out of sleep, uttered a cry of terror in the dead of night from the heart of the palace
15. Aeschylus, Eumenides, 101-103, 94-100 (6th cent. BCE - 5th cent. BCE)

100. παθοῦσα δʼ οὕτω δεινὰ πρὸς τῶν φιλτάτων 100. And yet, although I have suffered cruelly in this way from my nearest kin, no divine power is angry on my behalf, slaughtered as I have been by the hands of a matricide. See these gashes in my heart, and from where they came! For the sleeping mind has clear vision
16. Aeschylus, Suppliant Women, 887-889, 886 (6th cent. BCE - 5th cent. BCE)

886. ἀτᾷ μʼ·· ἅλαδʼ ἄγει
17. Aristophanes, Frogs, 1332-1344, 1331 (5th cent. BCE - 4th cent. BCE)

1331. ὦ νυκτὸς κελαινοφαὴς
18. Aristophanes, Wasps, 11-53, 8-10 (5th cent. BCE - 4th cent. BCE)

10. τὸν αὐτὸν ἄρ' ἐμοὶ βουκολεῖς Σαβάζιον.
19. Euripides, Alcestis, 355-357, 354 (5th cent. BCE - 5th cent. BCE)

20. Euripides, Iphigenia Among The Taurians, 349-350, 348 (5th cent. BCE - 5th cent. BCE)

21. Euripides, Rhesus, 781-789, 780 (5th cent. BCE - 5th cent. BCE)

22. Hebrew Bible, 1 Chronicles, 21.15, 21.17 (5th cent. BCE - 3rd cent. BCE)

21.15. וַיִּשְׁלַח הָאֱלֹהִים מַלְאָךְ לִירוּשָׁלִַם לְהַשְׁחִיתָהּ וּכְהַשְׁחִית רָאָה יְהוָה וַיִּנָּחֶם עַל־הָרָעָה וַיֹּאמֶר לַמַּלְאָךְ הַמַּשְׁחִית רַב עַתָּה הֶרֶף יָדֶךָ וּמַלְאַךְ יְהוָה עֹמֵד עִם־גֹּרֶן אָרְנָן הַיְבוּסִי׃ 21.17. וַיֹּאמֶר דָּוִיד אֶל־הָאֱלֹהִים הֲלֹא אֲנִי אָמַרְתִּי לִמְנוֹת בָּעָם וַאֲנִי־הוּא אֲשֶׁר־חָטָאתִי וְהָרֵעַ הֲרֵעוֹתִי וְאֵלֶּה הַצֹּאן מֶה עָשׂוּ יְהוָה אֱלֹהַי תְּהִי נָא יָדְךָ בִּי וּבְבֵית אָבִי וּבְעַמְּךָ לֹא לְמַגֵּפָה׃ 21.15. And God sent an angel unto Jerusalem to destroy it; and as he was about to destroy, the LORD beheld, and He repented Him of the evil, and said to the destroying angel: ‘It is enough; now stay thy hand.’ And the angel of the LORD was standing by the threshing-floor of Or the Jebusite." 21.17. And David said unto God: ‘Is it not I that commanded the people to be numbered? even I it is that have sinned and done very wickedly; but these sheep, what have they done? let Thy hand, I pray Thee, O LORD my God, be against me, and against my father’s house; but not against Thy people, that they should be plagued.’"
23. Herodotus, Histories, 1.120, 6.117, 7.17-7.18 (5th cent. BCE - 5th cent. BCE)

1.120. Thus Astyages punished Harpagus. But, to help him to decide about Cyrus, he summoned the same Magi who had interpreted his dream as I have said: and when they came, Astyages asked them how they had interpreted his dream. They answered as before, and said that the boy must have been made king had he lived and not died first. ,Then Astyages said, “The boy is safe and alive, and when he was living in the country the boys of his village made him king, and he duly did all that is done by true kings: for he assigned to each individually the roles of bodyguards and sentinels and messengers and everything else, and so ruled. And what do you think is the significance of this?” ,“If the boy is alive,” said the Magi, “and has been made king without premeditation, then be confident on this score and keep an untroubled heart: he will not be made king a second time. Even in our prophecies, it is often but a small thing that has been foretold and the consequences of dreams come to nothing in the end.” ,“I too, Magi,” said Astyages, “am very much of your opinion: that the dream came true when the boy was called king, and that I have no more to fear from him. Nevertheless consider well and advise me what will be safest both for my house and for you.” ,The Magi said, “O King, we too are very anxious that your sovereignty prosper: for otherwise, it passes from your nation to this boy who is a Persian, and so we Medes are enslaved and held of no account by the Persians, as we are of another blood, but while you, our countryman, are established king, we have our share of power, and great honor is shown us by you. ,Thus, then, we ought by all means to watch out for you and for your sovereignty. And if at the present time we saw any danger we would declare everything to you: but now the dream has had a trifling conclusion, and we ourselves are confident and advise you to be so also. As for this boy, send him out of your sight to the Persians and to his parents.” 6.117. In the battle at Marathon about six thousand four hundred men of the foreigners were killed, and one hundred and ninety-two Athenians; that many fell on each side. ,The following marvel happened there: an Athenian, Epizelus son of Couphagoras, was fighting as a brave man in the battle when he was deprived of his sight, though struck or hit nowhere on his body, and from that time on he spent the rest of his life in blindness. ,I have heard that he tells this story about his misfortune: he saw opposing him a tall armed man, whose beard overshadowed his shield, but the phantom passed him by and killed the man next to him. I learned by inquiry that this is the story Epizelus tells. 7.17. So spoke Artabanus and did as he was bid, hoping to prove Xerxes' words vain; he put on Xerxes' robes and sat on the king's throne. Then while he slept there came to him in his sleep the same dream that had haunted Xerxes; it stood over him and spoke thus: ,“Are you the one who dissuades Xerxes from marching against Hellas, because you care for him? Neither in the future nor now will you escape with impunity for striving to turn aside what must be. To Xerxes himself it has been declared what will befall him if he disobeys.” 7.18. With this threat (so it seemed to Artabanus) the vision was about to burn his eyes with hot irons. He leapt up with a loud cry, then sat by Xerxes and told him the whole story of what he had seen in his dream, and next he said: ,“O King, since I have seen, as much as a man may, how the greater has often been brought low by the lesser, I forbade you to always give rein to your youthful spirit, knowing how evil a thing it is to have many desires, and remembering the end of Cyrus' expedition against the Massagetae and of Cambyses' against the Ethiopians, and I myself marched with Darius against the Scythians. ,Knowing this, I judged that you had only to remain in peace for all men to deem you fortunate. But since there is some divine motivation, and it seems that the gods mark Hellas for destruction, I myself change and correct my judgment. Now declare the gods' message to the Persians, and bid them obey your first command for all due preparation. Do this, so that nothing on your part be lacking to the fulfillment of the gods' commission.” ,After this was said, they were incited by the vision, and when daylight came Xerxes imparted all this to the Persians. Artabanus now openly encouraged that course which he alone had before openly discouraged.
24. Hippocrates, The Sacred Disease, 15 (5th cent. BCE - 4th cent. BCE)

25. Xenophon, The Education of Cyrus, 8.7.18 (5th cent. BCE - 4th cent. BCE)

26. Apollonius of Rhodes, Argonautica, 3.616-3.635 (3rd cent. BCE - 3rd cent. BCE)

3.616. κούρην δʼ ἐξ ἀχέων ἀδινὸς κατελώφεεν ὕπνος 3.617. λέκτρῳ ἀνακλινθεῖσαν. ἄφαρ δέ μιν ἠπεροπῆες 3.618. οἷά τʼ ἀκηχεμένην, ὀλοοὶ ἐρέθεσκον ὄνειροι. 3.619. τὸν ξεῖνον δʼ ἐδόκησεν ὑφεστάμεναι τὸν ἄεθλον 3.620. οὔτι μάλʼ ὁρμαίνοντα δέρος κριοῖο κομίσσαι 3.621. οὐδέ τι τοῖο ἕκητι μετὰ πτόλιν Αἰήταο 3.622. ἐλθέμεν, ὄφρα δέ μιν σφέτερον δόμον εἰσαγάγοιτο 3.623. κουριδίην παράκοιτιν· ὀίετο δʼ ἀμφὶ βόεσσιν 3.624. αὐτὴ ἀεθλεύουσα μάλʼ εὐμαρέως πονέεσθαι· 3.625. σφωιτέρους δὲ τοκῆας ὑποσχεσίης ἀθερίζειν 3.626. οὕνεκεν οὐ κούρῃ ζεῦξαι βόας, ἀλλά οἱ αὐτῷ 3.627. προύθεσαν· ἐκ δʼ ἄρα τοῦ νεῖκος πέλεν ἀμφήριστον 3.628. πατρί τε καὶ ξείνοις· αὐτῇ δʼ ἐπιέτρεπον ἄμφω 3.629. τὼς ἔμεν, ὥς κεν ἑῇσι μετὰ φρεσὶν ἰθύσειεν. 3.630. ἡ δʼ ἄφνω τὸν ξεῖνον, ἀφειδήσασα τοκήων 3.631. εἵλετο· τοὺς δʼ ἀμέγαρτον ἄχος λάβεν, ἐκ δʼ ἐβόησαν 3.632. χωόμενοι· τὴν δʼ ὕπνος ἅμα κλαγγῇ μεθέηκεν. 3.633. παλλομένη δʼ ἀνόρουσε φόβῳ, περί τʼ ἀμφί τε τοίχους 3.634. πάπτηνεν θαλάμοιο· μόλις δʼ ἐσαγείρατο θυμὸν 3.635. ὡς πάρος ἐν στέρνοις, ἀδινὴν δʼ ἀνενείκατο φωνήν·
27. Dead Sea Scrolls, Hodayot, 0 (2nd cent. BCE - 1st cent. CE)

28. Dead Sea Scrolls, Hodayot, 0 (2nd cent. BCE - 1st cent. CE)

29. Hebrew Bible, Daniel, 2.31-2.36, 2.40, 2.44-2.45, 7.7, 7.9-7.14, 7.18, 7.22, 7.25, 7.27 (2nd cent. BCE - 2nd cent. BCE)

2.31. אַנְתְּה מַלְכָּא חָזֵה הֲוַיְתָ וַאֲלוּ צְלֵם חַד שַׂגִּיא צַלְמָא דִּכֵּן רַב וְזִיוֵהּ יַתִּיר קָאֵם לְקָבְלָךְ וְרֵוֵהּ דְּחִיל׃ 2.32. הוּא צַלְמָא רֵאשֵׁהּ דִּי־דְהַב טָב חֲדוֹהִי וּדְרָעוֹהִי דִּי כְסַף מְעוֹהִי וְיַרְכָתֵהּ דִּי נְחָשׁ׃ 2.33. שָׁקוֹהִי דִּי פַרְזֶל רַגְלוֹהִי מנהון [מִנְּהֵין] דִּי פַרְזֶל ומנהון [וּמִנְּהֵין] דִּי חֲסַף׃ 2.34. חָזֵה הֲוַיְתָ עַד דִּי הִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וּמְחָת לְצַלְמָא עַל־רַגְלוֹהִי דִּי פַרְזְלָא וְחַסְפָּא וְהַדֵּקֶת הִמּוֹן׃ 2.35. בֵּאדַיִן דָּקוּ כַחֲדָה פַּרְזְלָא חַסְפָּא נְחָשָׁא כַּסְפָּא וְדַהֲבָא וַהֲווֹ כְּעוּר מִן־אִדְּרֵי־קַיִט וּנְשָׂא הִמּוֹן רוּחָא וְכָל־אֲתַר לָא־הִשְׁתֲּכַח לְהוֹן וְאַבְנָא דִּי־מְחָת לְצַלְמָא הֲוָת לְטוּר רַב וּמְלָת כָּל־אַרְעָא׃ 2.36. דְּנָה חֶלְמָא וּפִשְׁרֵהּ נֵאמַר קֳדָם־מַלְכָּא׃ 2.44. וּבְיוֹמֵיהוֹן דִּי מַלְכַיָּא אִנּוּן יְקִים אֱלָהּ שְׁמַיָּא מַלְכוּ דִּי לְעָלְמִין לָא תִתְחַבַּל וּמַלְכוּתָה לְעַם אָחֳרָן לָא תִשְׁתְּבִק תַּדִּק וְתָסֵיף כָּל־אִלֵּין מַלְכְוָתָא וְהִיא תְּקוּם לְעָלְמַיָּא׃ 2.45. כָּל־קֳבֵל דִּי־חֲזַיְתָ דִּי מִטּוּרָא אִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וְהַדֶּקֶת פַּרְזְלָא נְחָשָׁא חַסְפָּא כַּסְפָּא וְדַהֲבָא אֱלָהּ רַב הוֹדַע לְמַלְכָּא מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְיַצִּיב חֶלְמָא וּמְהֵימַן פִּשְׁרֵהּ׃ 7.7. בָּאתַר דְּנָה חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ חֵיוָה רביעיה [רְבִיעָאָה] דְּחִילָה וְאֵימְתָנִי וְתַקִּיפָא יַתִּירָא וְשִׁנַּיִן דִּי־פַרְזֶל לַהּ רַבְרְבָן אָכְלָה וּמַדֱּקָה וּשְׁאָרָא ברגליה [בְּרַגְלַהּ] רָפְסָה וְהִיא מְשַׁנְּיָה מִן־כָּל־חֵיוָתָא דִּי קָדָמַיהּ וְקַרְנַיִן עֲשַׂר לַהּ׃ 7.9. חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃ 7.11. חָזֵה הֲוֵית בֵּאדַיִן מִן־קָל מִלַּיָּא רַבְרְבָתָא דִּי קַרְנָא מְמַלֱּלָה חָזֵה הֲוֵית עַד דִּי קְטִילַת חֵיוְתָא וְהוּבַד גִּשְׁמַהּ וִיהִיבַת לִיקֵדַת אֶשָּׁא׃ 7.12. וּשְׁאָר חֵיוָתָא הֶעְדִּיו שָׁלְטָנְהוֹן וְאַרְכָה בְחַיִּין יְהִיבַת לְהוֹן עַד־זְמַן וְעִדָּן׃ 7.13. חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃ 7.14. וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃ 7.18. וִיקַבְּלוּן מַלְכוּתָא קַדִּישֵׁי עֶלְיוֹנִין וְיַחְסְנוּן מַלְכוּתָא עַד־עָלְמָא וְעַד עָלַם עָלְמַיָּא׃ 7.22. עַד דִּי־אֲתָה עַתִּיק יוֹמַיָּא וְדִינָא יְהִב לְקַדִּישֵׁי עֶלְיוֹנִין וְזִמְנָא מְטָה וּמַלְכוּתָא הֶחֱסִנוּ קַדִּישִׁין׃ 7.25. וּמִלִּין לְצַד עליא [עִלָּאָה] יְמַלִּל וּלְקַדִּישֵׁי עֶלְיוֹנִין יְבַלֵּא וְיִסְבַּר לְהַשְׁנָיָה זִמְנִין וְדָת וְיִתְיַהֲבוּן בִּידֵהּ עַד־עִדָּן וְעִדָּנִין וּפְלַג עִדָּן׃ 7.27. וּמַלְכוּתָה וְשָׁלְטָנָא וּרְבוּתָא דִּי מַלְכְוָת תְּחוֹת כָּל־שְׁמַיָּא יְהִיבַת לְעַם קַדִּישֵׁי עֶלְיוֹנִין מַלְכוּתֵהּ מַלְכוּת עָלַם וְכֹל שָׁלְטָנַיָּא לֵהּ יִפְלְחוּן וְיִשְׁתַּמְּעוּן׃ 2.31. Thou, O king, sawest, and behold a great image. This image, which was mighty, and whose brightness was surpassing, stood before thee; and the appearance thereof was terrible." 2.32. As for that image, its head was of fine gold, its breast and its arms of silver, its belly and its thighs of brass," 2.33. its legs of iron, its feet part of iron and part of clay." 2.34. Thou sawest till that a stone was cut out without hands, which smote the image upon its feet that were of iron and clay, and broke them to pieces." 2.35. Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, so that no place was found for them; and the stone that smote the image became a great mountain, and filled the whole earth." 2.36. This is the dream; and we will tell the interpretation thereof before the king." 2.40. And the fourth kingdom shall be strong as iron; forasmuch as iron breaketh in pieces and beateth down all things; and as iron that crusheth all these, shall it break in pieces and crush." 2.44. And in the days of those kings shall the God of heaven set up a kingdom, which shall never be destroyed; nor shall the kingdom be left to another people; it shall break in pieces and consume all these kingdoms, but it shall stand for ever." 2.45. Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.’" 7.7. After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and broke in pieces, and stamped the residue with its feet; and it was diverse from all the beasts that were before it; and it had ten horns." 7.9. I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire." 7.10. A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened." 7.11. I beheld at that time because of the voice of the great words which the horn spoke, I beheld even till the beast was slain, and its body destroyed, and it was given to be burned with fire." 7.12. And as for the rest of the beasts, their dominion was taken away; yet their lives were prolonged for a season and a time." 7.13. I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him." 7.14. And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed." 7.18. But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.’" 7.22. until the Ancient of days came, and judgment was given for the saints of the Most High; and the time came, and the saints possessed the kingdom." 7.25. And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time." 7.27. And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High; their kingdom is an everlasting kingdom, and all dominions shall serve and obey them.’"
30. Septuagint, 1 Maccabees, 13.22 (2nd cent. BCE - 2nd cent. BCE)

13.22. So Trypho got all his cavalry ready to go, but that night a very heavy snow fell, and he did not go because of the snow. He marched off and went into the land of Gilead.
31. Septuagint, 2 Maccabees, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10-2.18, 8.5, 12.16 (2nd cent. BCE - 2nd cent. BCE)

1.1. The Jewish brethren in Jerusalem and those in the land of Judea, To their Jewish brethren in Egypt, Greeting, and good peace.'
32. Septuagint, Ecclesiasticus (Siracides), 10-19, 2, 20-29, 3, 30-39, 4, 40-49, 5, 50-51, 6-9, 1 (2nd cent. BCE - 2nd cent. BCE)

33. Septuagint, Judith, 6.4 (2nd cent. BCE - 0th cent. CE)

6.4. We will burn them up, and their mountains will be drunk with their blood, and their fields will be full of their dead. They cannot withstand us, but will utterly perish. So says King Nebuchadnezzar, the lord of the whole earth. For he has spoken; none of his words shall be in vain.
34. Septuagint, Wisdom of Solomon, 5.6, 6.1-6.11, 6.24, 7.1, 7.12, 7.21-7.23, 7.25-7.26, 7.29, 8.3, 8.6, 12.3, 13.1-13.9, 15.18-15.19, 17.2, 18.4, 18.14-18.15, 19.15 (2nd cent. BCE - 1st cent. BCE)

5.6. So it was we who strayed from the way of truth,and the light of righteousness did not shine on us,and the sun did not rise upon us. 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. 7.21. 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. 7.25. 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 8.3. 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? 12.3. Those who dwelt of old in thy holy land 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? 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. 17.2. For when lawless men supposed that they held the holy nation in their power,they themselves lay as captives of darkness and prisoners of long night,shut in under their roofs, exiles from eternal providence. 18.4. For their enemies deserved to be deprived of light and imprisoned in darkness,those who had kept thy sons imprisoned,through whom the imperishable light of the law was to be given to the world. 18.14. For while gentle silence enveloped all things,and night in its swift course was now half gone 18.15. thy all-powerful word leaped from heaven, from the royal throne,into the midst of the land that was doomed,a stern warrior 19.15. And not only so, but punishment of some sort will come upon the former for their hostile reception of the aliens;
35. Dionysius of Halycarnassus, Roman Antiquities, 20.12.2 (1st cent. BCE - 1st cent. BCE)

20.12.2.  Disturbed by this vision and divining that some great misfortune would ensue, since he had already on an earlier occasion beheld a similar vision in a dream and some dire disaster had followed, he wished to hold back that day, but was not strong enough to defeat fate; for his friends opposed the delay and demanded that he should not let the favourable opportunity slip from his grasp.
36. Philo of Alexandria, On The Decalogue, 53-61, 64, 52 (1st cent. BCE - 1st cent. CE)

37. Philo of Alexandria, On Dreams, 1 (1st cent. BCE - 1st cent. CE)

38. Philo of Alexandria, On The Life of Moses, 1.124 (1st cent. BCE - 1st cent. CE)

1.124. And at this time they say that some persons threw themselves on their beds, and did not venture to rise up, and that some, when any of the necessities of nature overtook them, could only move with difficulty by feeling their way along the walls or whatever else they could lay hold of, like so many blind men; for even the light of the fire lit for necessary uses was either extinguished by the violence of the storm, or else it was made invisible and overwhelmed by the density of the darkness, so that that most indispensable of all the external senses, namely, sight, though unimpaired, was deprived of its office, not being able to discern any thing, and all the other senses were overthrown like subjects, the leader having fallen down.
39. Philo of Alexandria, Who Is The Heir, 45 (1st cent. BCE - 1st cent. CE)

45. But there are three kinds of life. The first life, to God; the second, with respect to the creature; the third, is on the borders of both, being compounded of the two others. Now, the life to God has not descended to us, and has not come to the necessities of the body. Again, life with respect to the creature has not wholly ascended up to heaven, nor has it sought to ascend, but it lurks in unapproachable recesses, and rejoices in a life which is no life.
40. Vergil, Aeneis, 7.415-7.466 (1st cent. BCE - 1st cent. BCE)

7.415. the womb of Hecuba with burning brand 7.416. and brought forth nuptial fires; but Venus, too 7.417. uch offspring bore, a second Paris, who 7.419. So saying, with aspect terrible she sped 7.420. earthward her way; and called from gloom of hell 7.421. Alecto, woeful power, from cloudy throne 7.422. among the Furies, where her heart is fed 7.423. with horrid wars, wrath, vengeance, treason foul 7.424. and fatal feuds. Her father Pluto loathes 7.425. the creature he engendered, and with hate 7.426. her hell-born sister-fiends the monster view. 7.427. A host of shapes she wears, and many a front 7.428. of frowning black brows viper-garlanded. 7.429. Juno to her this goading speech addressed: 7.430. “O daughter of dark Night, arouse for me 7.431. thy wonted powers and our task begin! 7.432. Lest now my glory fail, my royal name 7.433. be vanquished, while Aeneas and his crew 7.434. cheat with a wedlock bond the Latin King 7.435. and seize Italia 's fields. Thou canst thrust on 7.436. two Ioving brothers to draw sword and slay 7.437. and ruin homes with hatred, calling in 7.438. the scourge of Furies and avenging fires. 7.439. A thousand names thou bearest, and thy ways 7.440. of ruin multiply a thousand-fold. 7.441. Arouse thy fertile breast! Go, rend in twain 7.442. this plighted peace! Breed calumnies and sow 7.443. causes of battle, till yon warrior hosts 7.445. Straightway Alecto, through whose body flows 7.446. the Gorgon poison, took her viewless way 7.447. to Latium and the lofty walls and towers 7.448. of the Laurentian King. Crouching she sate 7.449. in silence on the threshold of the bower 7.450. where Queen Amata in her fevered soul 7.451. pondered, with all a woman's wrath and fear 7.452. upon the Trojans and the marriage-suit 7.453. of Turnus. From her Stygian hair the fiend 7.454. a single serpent flung, which stole its way 7.455. to the Queen's very heart, that, frenzy-driven 7.456. he might on her whole house confusion pour. 7.457. Betwixt her smooth breast and her robe it wound 7.458. unfelt, unseen, and in her wrathful mind 7.459. instilled its viper soul. Like golden chain 7.460. around her neck it twined, or stretched along 7.461. the fillets on her brow, or with her hair 7.462. enwrithing coiled; then on from limb to limb 7.463. lipped tortuous. Yet though the venom strong 7.464. thrilled with its first infection every vein 7.465. and touched her bones with fire, she knew it not 7.466. nor yielded all her soul, but made her plea
41. Artemidorus, Oneirocritica, 1.6 (1st cent. CE - 2nd cent. CE)

42. 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."
43. New Testament, Acts, 10 (1st cent. CE - 2nd cent. CE)

44. New Testament, Apocalypse, 1.16, 2.16, 19.11-19.15 (1st cent. CE - 1st cent. CE)

1.16. He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest. 2.16. Repent therefore, or else I am coming to you quickly, and I will make war against them with the sword of my mouth. 19.11. I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes war. 19.12. His eyes are a flame of fire, and on his head are many crowns. He has names written and a name written which no one knows but he himself. 19.13. He is clothed in a garment sprinkled with blood. His name is called "The Word of God. 19.14. The armies which are in heaven followed him on white horses, clothed in white, pure, fine linen. 19.15. Out of his mouth proceeds a sharp, double-edged sword, that with it he should strike the nations. He will rule them with a rod of iron. He treads the winepress of the fierceness of the wrath of God, the Almighty.
45. New Testament, Ephesians, 6.17 (1st cent. CE - 1st cent. CE)

6.17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God;
46. New Testament, Galatians, 3.26-3.28 (1st cent. CE - 1st cent. CE)

3.26. For you are all sons ofGod, through faith in Christ Jesus. 3.27. For as many of you as werebaptized into Christ have put on Christ. 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus.
47. New Testament, Hebrews, 4.12 (1st cent. CE - 1st cent. CE)

4.12. For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and is able to discern the thoughts and intentions of the heart.
48. New Testament, Matthew, 27.19 (1st cent. CE - 1st cent. CE)

27.19. While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that righteous man, for I have suffered many things this day in a dream because of him.
49. Plutarch, Julius Caesar, 63.9 (1st cent. CE - 2nd cent. CE)

50. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 1.6.5 (2nd cent. CE - 2nd cent. CE)

51. Aelius Aristides, Orations, 48.7, 48.32 (2nd cent. CE - 2nd cent. CE)

52. Chariton, Chaereas And Callirhoe, 3.7.4 (2nd cent. CE - 3rd cent. CE)

53. Clement of Alexandria, Christ The Educator, (2nd cent. CE - 3rd cent. CE)

54. Clement of Alexandria, Miscellanies, 2.16.74 (2nd cent. CE - 3rd cent. CE)

55. Heliodorus, Ethiopian Story, 1.18-1.19, 2.16 (2nd cent. CE - 4th cent. CE)

56. 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
2 baruch (apocalypse of baruch) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 189
3 baruch Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 189
aaron Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 33
aeschylus Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116
alexandria, jewish writings of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
alexandria, setting of lxx translation Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116
alexandria Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116, 144, 145
angel/angels Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 52
anxiety dreams and nightmares, in dream theory and literature Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 183
anxiety dreams and nightmares, links to character Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 183
anxiety dreams and nightmares, problems of definition Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 183
anxiety dreams and nightmares, via madness or illness Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 183
anxiety dreams and nightmares Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 155, 174, 183
aphrodite Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 253
apocalypse of baruch ( Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 189
apocrypha and pseudepigrapha of hebrew bible, canonical books, relationship to Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 189
apocrypha and pseudepigrapha of hebrew bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 189
aquila (translator) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
aristeas, letter of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 144
aristobulus (= aristobulos) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116, 144
aristotle Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116
ben sira Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 144
bible, texts and exegesis relating to egypt Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 172
canaanites, canticles, book of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
candlestick (see also menorah), sacred candlestick Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 220
christian union with christ Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 229
christians (byzantines, copts, nubians, syrian orthodox) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
clement of alexandria Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 229
community/communities Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 52
covenant Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 33
creation Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 209
crisis Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 207, 208
dammūh, theodotion Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
david Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 33
death Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 197, 204
demon/demons Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 52
dream imagery, monsters, witches, demons Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 183
dreams and visions, deixis, anxious state Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 183
dreams and visions, disturbing Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 183
dreams and visions, dream figures, monsters, witches, demons Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 183
dreams and visions, dream figures, phantoms Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 155
dreams and visions, examples, apocrypha and non-apocalyptic pseudepigrapha Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 155
dreams and visions, form criticism/classification, message dreams Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 183
dreams and visions, repeated internal features Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 183
ecbatana, ecclesiastes, book of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
education/educational Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 52
egyptians, depictions in hebrew bible, lxx, and ancient jewish writings Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 172
eleazar (high priest in letter of aristeas) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 144
eroticism Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 253
essenes, esther, book of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
euripides Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116
exodus Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 172
ezekiel, book of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 172
ezekiel b. nethanel, ezra, book of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
ezekiel the tragedian Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 172
ezra, 4 ezra Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 189
false worship, nature worship Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 69, 70, 104
festivals Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 6
fiction, hellenistic and roman Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 155, 174
god, representations of, creator Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 60, 61, 62, 66, 67, 68, 69, 70, 104
god, representations of, father Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 104
god, representations of, true existence Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 69, 70
gods and humans Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 229
hebrew bible/old testament, wisdom literature Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 189
hodayot Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 52
homer Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116
horus, hosea, book of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 172
humans united with god Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 229
israel, biblical, people Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 144
israel/israelite Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 52
israelites Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 172
joazar, lxx Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
judaism (karaites, rabbanites) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
koinonia Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 229
light Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 193, 196, 199, 200, 201, 202, 203, 204, 205, 206
moses, as lawgiver Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 144
moses Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 104; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 144
myth(ological), mythology' Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 253
myth Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 204
natural dreaming, in literary settings Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 174
natural dreaming Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 174
nehemiah, nehemiah, book of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
night and day Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 193, 194, 209
old testament Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 229
oniads Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 33
passover/pesaḥ Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 6, 194, 195, 199, 200, 201, 202
paul Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 195
philo Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 220
philo of alexandria Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116, 144, 145, 172
philon of alexandreia Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 229
phinehas Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 33
plato Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116
poetry Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116
prayer Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 52
priesthood Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 33
prophecy/prophecies/prophetic/prophet Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 52
prophecy Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 174
provence, proverbs, book of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116, 144, 145
psalms, apocrypha and pseudepigrapha Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 189
qumran/khirbet qumran Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 52
revelation and guidance Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 155
rhetoric, chiasm Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 104
rhetoric, inclusio Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 69
rhetoric, – epideictic, protreptic Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 35
rhetoric, – epideictic Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 35
sabbath Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 6
sapiential texts (wisdom literature) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 189
scribes Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
septuagint (lxx) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116, 144, 145, 172
sin/sins/sinful/sinners Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 52
solomon Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 144, 145
stoic(ism) Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 253
stoic thought Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 229
sukkot Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 6
sun(-god) Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 205, 206
sun, worship Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 220
temple Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 6
temporality, approaches to Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 35
tertullian Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 229
time, concepts of Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 6
time, thanatological Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 35
torah, obedience to Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 35
torah Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 6, 196; Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 220
torah (pentateuch) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145
translation of biblical books Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 33
wilderness Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 66, 104
wisdom Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 52
wisdom (female) Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 253
wisdom literature (sapiential texts) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 189
wisdom of solomon Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116, 144, 145, 172
yhwh, yahweh Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 253