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

Tiresias: The Ancient Mediterranean Religions Source Database



707
Septuagint, Wisdom Of Solomon, 2.22


nanShe put off the glorious diadem which God had set upon her


nanand they did not know the secret purposes of God,nor hope for the wages of holiness,nor discern the prize for blameless souls;


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

29 results
1. Septuagint, Tobit, 12.7 (10th cent. BCE - 2nd cent. BCE)

12.7. It is good to guard the secret of a king, but gloriously to reveal the works of God. Do good, and evil will not overtake you.
2. Hebrew Bible, Exodus, 7.13, 13.21 (9th cent. BCE - 3rd cent. BCE)

7.13. וַיֶּחֱזַק לֵב פַּרְעֹה וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהוָה׃ 13.21. וַיהוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָיְלָה׃ 7.13. And Pharaoh’s heart was hardened, and he hearkened not unto them; as the LORD had spoken." 13.21. And the LORD went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night:"
3. Hebrew Bible, Genesis, 2.7, 2.10, 12.1, 21.1, 41.25 (9th cent. BCE - 3rd cent. BCE)

2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 21.1. וַיהוָה פָּקַד אֶת־שָׂרָה כַּאֲשֶׁר אָמָר וַיַּעַשׂ יְהוָה לְשָׂרָה כַּאֲשֶׁר דִּבֵּר׃ 21.1. וַתֹּאמֶר לְאַבְרָהָם גָּרֵשׁ הָאָמָה הַזֹּאת וְאֶת־בְּנָהּ כִּי לֹא יִירַשׁ בֶּן־הָאָמָה הַזֹּאת עִם־בְּנִי עִם־יִצְחָק׃ 41.25. וַיֹּאמֶר יוֹסֵף אֶל־פַּרְעֹה חֲלוֹם פַּרְעֹה אֶחָד הוּא אֵת אֲשֶׁר הָאֱלֹהִים עֹשֶׂה הִגִּיד לְפַרְעֹה׃ 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 2.10. And a river went out of Eden to water the garden; and from thence it was parted, and became four heads." 12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee." 21.1. And the LORD remembered Sarah as He had said, and the LORD did unto Sarah as He had spoken." 41.25. And Joseph said unto Pharaoh: ‘The dream of Pharaoh is one; what God is about to do He hath declared unto Pharaoh."
4. Hebrew Bible, Leviticus, 13.49 (9th cent. BCE - 3rd cent. BCE)

13.49. וְהָיָה הַנֶּגַע יְרַקְרַק אוֹ אֲדַמְדָּם בַּבֶּגֶד אוֹ בָעוֹר אוֹ־בַשְּׁתִי אוֹ־בָעֵרֶב אוֹ בְכָל־כְּלִי־עוֹר נֶגַע צָרַעַת הוּא וְהָרְאָה אֶת־הַכֹּהֵן׃ 13.49. If the plague be greenish or reddish in the garment, or in the skin, or in the warp, or in the woof, or in any thing of skin, it is the plague of leprosy, and shall be shown unto the priest."
5. Hebrew Bible, Proverbs, 2-9, 1 (9th cent. BCE - 3rd cent. BCE)

6. Hebrew Bible, Isaiah, 53.7 (8th cent. BCE - 5th cent. BCE)

53.7. נִגַּשׂ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח־פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו׃ 53.7. He was oppressed, though he humbled himself And opened not his mouth; As a lamb that is led to the slaughter, And as a sheep that before her shearers is dumb; Yea, he opened not his mouth."
7. Hebrew Bible, 2 Chronicles, 24.17-24.25 (5th cent. BCE - 3rd cent. BCE)

24.17. וְאַחֲרֵי מוֹת יְהוֹיָדָע בָּאוּ שָׂרֵי יְהוּדָה וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ אָז שָׁמַע הַמֶּלֶךְ אֲלֵיהֶם׃ 24.18. וַיַּעַזְבוּ אֶת־בֵּית יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וַיַּעַבְדוּ אֶת־הָאֲשֵׁרִים וְאֶת־הָעֲצַבִּים וַיְהִי־קֶצֶף עַל־יְהוּדָה וִירוּשָׁלִַם בְּאַשְׁמָתָם זֹאת׃ 24.19. וַיִּשְׁלַח בָּהֶם נְבִאִים לַהֲשִׁיבָם אֶל־יְהוָה וַיָּעִידוּ בָם וְלֹא הֶאֱזִינוּ׃ 24.21. וַיִּקְשְׁרוּ עָלָיו וַיִּרְגְּמֻהוּ אֶבֶן בְּמִצְוַת הַמֶּלֶךְ בַּחֲצַר בֵּית יְהוָה׃ 24.22. וְלֹא־זָכַר יוֹאָשׁ הַמֶּלֶךְ הַחֶסֶד אֲשֶׁר עָשָׂה יְהוֹיָדָע אָבִיו עִמּוֹ וַיַּהֲרֹג אֶת־בְּנוֹ וּכְמוֹתוֹ אָמַר יֵרֶא יְהוָה וְיִדְרֹשׁ׃ 24.23. וַיְהִי לִתְקוּפַת הַשָּׁנָה עָלָה עָלָיו חֵיל אֲרָם וַיָּבֹאוּ אֶל־יְהוּדָה וִירוּשָׁלִַם וַיַּשְׁחִיתוּ אֶת־כָּל־שָׂרֵי הָעָם מֵעָם וְכָל־שְׁלָלָם שִׁלְּחוּ לְמֶלֶךְ דַּרְמָשֶׂק׃ 24.24. כִּי בְמִצְעַר אֲנָשִׁים בָּאוּ חֵיל אֲרָם וַיהוָה נָתַן בְּיָדָם חַיִל לָרֹב מְאֹד כִּי עָזְבוּ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וְאֶת־יוֹאָשׁ עָשׂוּ שְׁפָטִים׃ 24.25. וּבְלֶכְתָּם מִמֶּנּוּ כִּי־עָזְבוּ אֹתוֹ במחליים [בְּמַחֲלוּיִם] רַבִּים הִתְקַשְּׁרוּ עָלָיו עֲבָדָיו בִּדְמֵי בְּנֵי יְהוֹיָדָע הַכֹּהֵן וַיַּהַרְגֻהוּ עַל־מִטָּתוֹ וַיָּמֹת וַיִּקְבְּרֻהוּ בְּעִיר דָּוִיד וְלֹא קְבָרֻהוּ בְּקִבְרוֹת הַמְּלָכִים׃ 24.17. Now after the death of Jehoiada came the princes of Judah, and prostrated themselves before the king. Then the king hearkened unto them." 24.18. And they forsook the house of the LORD, the God of their fathers, and served the Asherim and the idols; and wrath came upon Judah and Jerusalem for this their guiltiness." 24.19. Yet He sent prophets to them, to bring them back unto the LORD; and they admonished them, but they would not give ear." 24.20. And the spirit of God clothed Zechariah the son of Jehoiada the priest; and he stood above the people, and said unto them: ‘Thus saith God: Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, He hath also forsaken you.’" 24.21. And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the LORD." 24.22. Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said: ‘The LORD look upon it, and require it.’" 24.23. And it came to pass, when the year was come about, that the army of the Arameans came up against him; and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people, and sent all the spoil of them unto the king of Damascus." 24.24. For the army of the Arameans came with a small company of men; and the LORD delivered a very great host into their hand, because they had forsaken the LORD, the God of their fathers. So they executed judgment upon Joash." 24.25. And when they were departed from him—for they left him in great diseases—his own servants conspired against him for the blood of the sons of Jehoiada the priest, and slew him on his bed, and he died; and they buried him in the city of David, but they buried him not in the sepulchres of the kings."
8. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

32c. and out of these materials, such in kind and four in number, the body of the Cosmos was harmonized by proportion and brought into existence. These conditions secured for it Amity, so that being united in identity with itself it became indissoluble by any agent other than Him who had bound it together.
9. Septuagint, Tobit, 12.7 (4th cent. BCE - 2nd cent. BCE)

12.7. It is good to guard the secret of a king, but gloriously to reveal the works of God. Do good, and evil will not overtake you.
10. Anon., Psalms of Solomon, 2.22-2.23, 2.29, 2.32, 2.34 (2nd cent. BCE - 1st cent. BCE)

11. Cicero, Tusculan Disputations, 1.93 (2nd cent. BCE - 1st cent. BCE)

1.93. Pellantur ergo istae ineptiae paene aniles, ante tempus mori miserum esse. quod tandem tempus? naturaene? at ad X at V c ea ea V (eam Gr.) quidem dedit usuram vitae tamquam pecuniae nulla praestituta die. quid est igitur quod querare, si repetit, cum volt? ea enim condicione conditione GKV acceperas. Idem, si puer parvus occidit, aequo animo ferendum putant, si vero in cunis, ne querendum quaerendum GRV quidem. atqui ab ab extra v. add. K 1 hoc acerbius exegit natura quod dederat. nondum gustaverat, inquit, vitae suavitatem; hic autem iam sperabat magna, quibus frui coeuperat. at at ad GKR id id ipsum q. V rec s quidem in ceteris ceteris certis V (ert in r. V c ) rebus melius putatur, aliquam partem quam nullam attingere: cur in vita secus? (quamquam non male ait agit KV Callimachus Call. fr. 363 multo saepius lacrimasse Priamum quam Troilum). eorum autem, autem add. G 1 qui exacta ex acta V et acta GKR aetate challimachus multi moriuntur K ( add. c et... fort. 2 ) in mg. multo sepius... 24 etate K c moriuntur, fortuna laudatur.
12. Hebrew Bible, Daniel, 2 (2nd cent. BCE - 2nd cent. BCE)

13. Septuagint, 2 Maccabees, 8.33, 13.21 (2nd cent. BCE - 2nd cent. BCE)

8.33. While they were celebrating the victory in the city of their fathers, they burned those who had set fire to the sacred gates, Callisthenes and some others, who had fled into one little house; so these received the proper recompense for their impiety.' 13.21. But Rhodocus, a man from the ranks of the Jews, gave secret information to the enemy; he was sought for, caught, and put in prison.'
14. Septuagint, Ecclesiasticus (Siracides), 11.22, 22.22, 27.16-27.17, 27.21 (2nd cent. BCE - 2nd cent. BCE)

22.22. If you have opened your mouth against your friend,do not worry, for reconciliation is possible;but as for reviling, arrogance, disclosure of secrets, or a treacherous blow -- in these cases any friend will flee. 22.22. So it is with a woman who leaves her husband and provides an heir by a stranger. 27.16. Whoever betrays secrets destroys confidence,and he will never find a congenial friend. 27.17. Love your friend and keep faith with him;but if you betray his secrets, do not run after him. 27.21. For a wound may be bandaged,and there is reconciliation after abuse,but whoever has betrayed secrets is without hope.
15. Septuagint, Judith, 1.12, 2.2, 2.4, 6.5, 7.28, 8.16, 8.27, 8.35, 9.2, 10.1, 15.4, 16.17 (2nd cent. BCE - 0th cent. CE)

1.12. Then Nebuchadnezzar was very angry with this whole region, and swore by his throne and kingdom that he would surely take revenge on the whole territory of Cilicia and Damascus and Syria, that he would kill them by the sword, and also all the inhabitants of the land of Moab, and the people of Ammon, and all Judea, and every one in Egypt, as far as the coasts of the two seas. 2.2. He called together all his officers and all his nobles and set forth to them his secret plan and recounted fully, with his own lips, all the wickedness of the region; 2.4. When he had finished setting forth his plan, Nebuchadnezzar king of the Assyrians called Holofernes, the chief general of his army, second only to himself, and said to him 6.5. But you, Achior, you Ammonite hireling, who have said these words on the day of your iniquity, you shall not see my face again from this day until I take revenge on this race that came out of Egypt. 7.28. We call to witness against you heaven and earth and our God, the Lord of our fathers, who punishes us according to our sins and the sins of our fathers. Let him not do this day the things which we have described! 8.16. Do not try to bind the purposes of the Lord our God; for God is not like man, to be threatened, nor like a human being, to be won over by pleading. 8.27. For he has not tried us with fire, as he did them, to search their hearts, nor has he taken revenge upon us; but the Lord scourges those who draw near to him, in order to admonish them. 8.35. Uzziah and the rulers said to her, "Go in peace, and may the Lord God go before you, to take revenge upon our enemies. 9.2. O Lord God of my father Simeon, to whom thou gavest a sword to take revenge on the strangers who had loosed the girdle of a virgin to defile her, and uncovered her thigh to put her to shame, and polluted her womb to disgrace her; for thou hast said, `It shall not be done' -- yet they did it. 10.1. When Judith had ceased crying out to the God of Israel, and had ended all these words 15.4. And Uzziah sent men to Betomasthaim and Bebai and Choba and Kola, and to all the frontiers of Israel, to tell what had taken place and to urge all to rush out upon their enemies to destroy them. 16.17. Woe to the nations that rise up against my people! The Lord Almighty will take vengeance on them in the day of judgment; fire and worms he will give to their flesh; they shall weep in pain for ever.
16. Septuagint, Wisdom of Solomon, 1.14, 2.10-2.13, 2.17-2.21, 2.23-2.25, 2.29, 2.33, 3.4, 3.10-3.19, 4.1, 5.15-5.23, 6.22, 7.17, 8.13, 8.18, 10.11, 10.21, 11.3, 12.12, 14.15, 14.23, 15.13, 18.5, 18.22, 22.22 (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. 2.10. Let us oppress the righteous poor man;let us not spare the widow nor regard the gray hairs of the aged. 2.11. But let our might be our law of right,for what is weak proves itself to be useless. 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. 2.17. Let us see if his words are true,and let us test what will happen at the end of his life; 2.18. for if the righteous man is Gods son, he will help him,and will deliver him from the hand of his adversaries. 2.19. Let us test him with insult and torture,that we may find out how gentle he is,and make trial of his forbearance. 2.20. Let us condemn him to a shameful death,for, according to what he says, he will be protected. 2.21. Thus they reasoned, but they were led astray,for their wickedness blinded them 2.23. for God created man for incorruption,and made him in the image of his own eternity 2.24. but through the devils envy death entered the world,and those who belong to his party experience it. 3.4. For though in the sight of men they were punished,their hope is full of immortality. 3.10. But the ungodly will be punished as their reasoning deserves,who disregarded the righteous man and rebelled against the Lord; 3.11. for whoever despises wisdom and instruction is miserable. Their hope is vain, their labors are unprofitable,and their works are useless. 3.12. Their wives are foolish, and their children evil; 3.13. their offspring are accursed. For blessed is the barren woman who is undefiled,who has not entered into a sinful union;she will have fruit when God examines souls. 3.14. Blessed also is the eunuch whose hands have done no lawless deed,and who has not devised wicked things against the Lord;for special favor will be shown him for his faithfulness,and a place of great delight in the temple of the Lord. 3.15. For the fruit of good labors is renowned,and the root of understanding does not fail. 3.16. But children of adulterers will not come to maturity,and the offspring of an unlawful union will perish. 3.17. Even if they live long they will be held of no account,and finally their old age will be without honor. 3.18. If they die young, they will have no hope and no consolation in the day of decision. 3.19. For the end of an unrighteous generation is grievous. 4.1. Better than this is childlessness with virtue,for in the memory of virtue is immortality,because it is known both by God and by men. 5.15. But the righteous live for ever,and their reward is with the Lord;the Most High takes care of them. 5.16. Therefore they will receive a glorious crown and a beautiful diadem from the hand of the Lord,because with his right hand he will cover them,and with his arm he will shield them. 5.17. The Lord will take his zeal as his whole armor,and will arm all creation to repel his enemies; 5.18. he will put on righteousness as a breastplate,and wear impartial justice as a helmet; 5.19. he will take holiness as an invincible shield 5.20. and sharpen stern wrath for a sword,and creation will join with him to fight against the madmen. 5.21. Shafts of lightning will fly with true aim,and will leap to the target as from a well-drawn bow of clouds 5.22. and hailstones full of wrath will be hurled as from a catapult;the water of the sea will rage against them,and rivers will relentlessly overwhelm them; 5.23. a mighty wind will rise against them,and like a tempest it will winnow them away. Lawlessness will lay waste the whole earth,and evil-doing will overturn the thrones of rulers. 6.22. I will tell you what wisdom is and how she came to be,and I will hide no secrets from you,but I will trace her course from the beginning of creation,and make knowledge of her clear,and I will not pass by the truth; 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; 8.13. Because of her I shall have immortality,and leave an everlasting remembrance to those who come after me. 8.18. and in friendship with her, pure delight,and in the labors of her hands, unfailing wealth,and in the experience of her company, understanding,and renown in sharing her words,I went about seeking how to get her for myself. 10.11. When his oppressors were covetous,she stood by him and made him rich. 10.21. because wisdom opened the mouth of the dumb,and made the tongues of babes speak clearly. 11.3. They withstood their enemies and fought off their foes. 12.12. For who will say, "What hast thou done?" Or will resist thy judgment?Who will accuse thee for the destruction of nations which thou didst make?Or who will come before thee to plead as an advocate for unrighteous men? 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. 14.23. For whether they kill children in their initiations,or celebrate secret mysteries,or hold frenzied revels with strange customs 15.13. For this man, more than all others, knows that he sins when he makes from earthy matter fragile vessels and graven images. 18.5. 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. 18.22. 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 covets given to our fathers.
17. Philo of Alexandria, On The Eternity of The World, 25 (1st cent. BCE - 1st cent. CE)

25. And there are testimonies also in the Timaeus to the fact of the world being exempt from disease and not liable to destruction, such as these: "Accordingly, of the four elements the constitution of the world receives each in all its integrity; for he who compounded it made it to consist of the whole of fire, and the whole of water, and the whole of air, and the whole of earth, not leaving any portion or any power of any one of them outside, from the following intentions:--
18. Philo of Alexandria, On The Cherubim, 127 (1st cent. BCE - 1st cent. CE)

127. And for what reason is it built, except to serve as a shelter and protection? This is the object. Now passing on from these particular buildings, consider the greatest house or city, namely, this world, for you will find that God is the cause of it, by whom it was made. That the materials are the four elements, of which it is composed; that the instrument is the word of God, by means of which it was made; and the object of the building you will find to be the display of the goodness of the Creator. This is the discriminating opinion of men fond of truth, who desire to attain to true and sound knowledge; but they who say that they have gotten anything by means of God, conceive that the cause is the instrument, the Creator namely, and the instrument the cause, namely, the human mind. 127. And if their connections and families are very numerous, then by reason of their intermarriages and the mutual connections formed with different houses the iniquity and injury will proceed and infect the whole city all around.
19. Philo of Alexandria, On The Contemplative Life, 4, 3 (1st cent. BCE - 1st cent. CE)

3. with whom, however, who is there of those who profess piety that we can possibly compare? Can we compare those who honour the elements, earth, water, air, and fire? to whom different nations have given different names, calling fire Hephaestus, I imagine because of its kindling, and the air Hera, I imagine because of its being raised up, and raised aloft to a great height, and water Poseidon, probably because of its being drinkable, and the earth Demeter, because it appears to be the Mother of all plants and of all animals.
20. New Testament, 2 Corinthians, 4.4 (1st cent. CE - 1st cent. CE)

21. New Testament, Acts, 1.15-1.26 (1st cent. CE - 2nd cent. CE)

1.15. In these days, Peter stood up in the midst of the disciples (and the number of names was about one hundred twenty), and said 1.16. Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus. 1.17. For he was numbered with us, and received his portion in this ministry. 1.18. Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out. 1.19. It became known to everyone who lived in Jerusalem that in their language that field was called 'Akeldama,' that is, 'The field of blood.' 1.20. For it is written in the book of Psalms, 'Let his habitation be made desolate, Let no one dwell therein,' and, 'Let another take his office.' 1.21. of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us 1.22. beginning from the baptism of John, to the day that he was received up from us, of these one must become a witness with us of his resurrection. 1.23. They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 1.24. They prayed, and said, "You, Lord, who know the hearts of all men, show which one of these two you have chosen 1.25. to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place. 1.26. They drew lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles.
22. New Testament, Apocalypse, 1.3, 2.9-2.10, 3.3, 3.18, 6.15, 13.15-13.17, 16.15, 18.6-18.7, 18.23, 19.9, 20.6, 22.7, 22.14 (1st cent. CE - 1st cent. CE)

1.3. Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand. 2.9. I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. 2.10. Don't be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. Be faithful to death, and I will give you the crown of life. 3.3. Remember therefore how you have received and heard. Keep it, and repent. If therefore you won't watch, I will come as a thief, and you won't know what hour I will come upon you. 3.18. I counsel you to buy from me gold refined by fire, that you may become rich; and white garments, that you may clothe yourself, and that the shame of your nakedness may not be revealed; and eye salve to anoint your eyes, that you may see. 6.15. The kings of the earth, the princes, the commanding officers, the rich, the strong, and every slave and free person, hid themselves in the caves and in the rocks of the mountains. 13.15. It was given to him to give breath to it, to the image of the beast, that the image of the beast should both speak, and cause as many as wouldn't worship the image of the beast to be killed. 13.16. He causes all, the small and the great, the rich and the poor, and the free and the slave, so that they should give them marks on their right hand, or on their forehead; 13.17. and that no one would be able to buy or to sell, unless he has that mark, the name of the beast or the number of his name. 16.15. Behold, I come like a thief. Blessed is he who watches, and keeps his clothes, so that he doesn't walk naked, and they see his shame. 18.6. Return to her just as she returned, and double back doubles as she did, and according to her works. In the cup which she mixed, mix to her double. 18.7. However much she glorified herself, and grew wanton, so much give her of torment and mourning. For she says in her heart, 'I sit a queen, and am no widow, and will in no way see mourning.' 18.23. The light of a lamp will shine no more at all in you. The voice of the bridegroom and of the bride will be heard no more at all in you; for your merchants were the princes of the earth; for with your sorcery all the nations were deceived. 19.9. He said to me, "Write, 'Blessed are those who are invited to the marriage supper of the Lamb.'" He said to me, "These are true words of God. 20.6. Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years. 22.7. Behold, I come quickly. Blessed is he who keeps the words of the prophecy of this book. 22.14. Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city.
23. New Testament, Colossians, 2.8, 2.20 (1st cent. CE - 1st cent. CE)

2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. 2.20. If you died with Christ from the elements of the world, why, as though living in the world, do you subject yourselves to ordices
24. New Testament, Galatians, 4.3, 4.9 (1st cent. CE - 1st cent. CE)

4.3. So we also, when we were children, were held in bondage under theelements of the world. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again?
25. New Testament, Mark, 4.11, 4.13, 8.11, 10.2, 12.15, 14.3-14.9 (1st cent. CE - 1st cent. CE)

4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables 4.13. He said to them, "Don't you understand this parable? How will you understand all of the parables? 8.11. The Pharisees came out and began to question him, seeking from him a sign from heaven, and testing him. 10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife? 12.15. Shall we give, or shall we not give?"But he, knowing their hypocrisy, said to them, "Why do you test me? Bring me a denarius, that I may see it. 14.3. While he was at Bethany, in the house of Simon the leper, as he sat at the table, a woman came having an alabaster jar of ointment of pure nard -- very costly. She broke the jar, and poured it over his head. 14.4. But there were some who were indigt among themselves, saying, "Why has this ointment been wasted? 14.5. For this might have been sold for more than three hundred denarii, and given to the poor." They grumbled against her. 14.6. But Jesus said, "Leave her alone. Why do you trouble her? She has done a good work for me. 14.7. For you always have the poor with you, and whenever you want to, you can do them good; but you will not always have me. 14.8. She has done what she could. She has anointed my body beforehand for the burying. 14.9. Most assuredly I tell you, wherever this gospel may be preached throughout the whole world, that which this woman has done will also be spoken of for a memorial of her.
26. New Testament, Matthew, 6.21 (1st cent. CE - 1st cent. CE)

6.21. for where your treasure is, there your heart will be also.
27. Anon., Protevangelium of James, 24.4 (3rd cent. CE - 3rd cent. CE)

28. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)

57b. אמר רבי חייא בר אבין אמר רבי יהושע בן קרחה סח לי זקן אחד מאנשי ירושלים בבקעה זו הרג נבוזראדן רב טבחים מאתים ואחת עשרה רבוא ובירושלים הרג תשעים וארבע רבוא על אבן אחת עד שהלך דמן ונגע בדמו של זכריה לקיים מה שנאמר (הושע ד, ב) ודמים בדמים נגעו,אשכחיה לדמיה דזכריה דהוה קא מרתח וסליק אמר מאי האי אמרו ליה דם זבחים דאשתפוך אייתי דמי ולא אידמו,אמר להו אי אמריתו לי מוטב ואי לאו מסריקנא לבשרייכו במסרקי דפרזלי אמרי ליה מאי נימא לך נבייא הוה בן דהוה קא מוכח לן במילי דשמיא קמינן עילויה וקטלינן ליה והא כמה שנין דלא קא נייח דמיה,אמר להו אנא מפייסנא ליה אייתי סנהדרי גדולה וסנהדרי קטנה קטל עילויה ולא נח בחורים ובתולות קטל עילויה ולא נח אייתי תינוקות של בית רבן קטל עילויה ולא נח א"ל זכריה זכריה טובים שבהן איבדתים ניחא לך דאבדינהו לכולהו כדאמר ליה הכי נח,בההיא שעתא הרהר תשובה בדעתיה אמר ומה אם על נפש אחת כך ההוא גברא דקטל כל הני נשמתא על אחת כמה וכמה ערק אזל שדר שטר פרטתא בביתיה ואגייר,תנא נעמן גר תושב היה נבוזראדן גר צדק היה,מבני בניו של המן למדו תורה בבני ברק מבני בניו של סיסרא למדו תינוקות בירושלים מבני בניו של סנחריב למדו תורה ברבים מאן אינון שמעיה ואבטליון,היינו דכתיב (יחזקאל כד, ח) נתתי את דמה על צחיח סלע לבלתי הכסות,(בראשית כז, כב) הקול קול יעקב והידים ידי עשו הקול זה אדריינוס קיסר שהרג באלכסנדריא של מצרים ששים רבוא על ששים רבוא כפלים כיוצאי מצרים קול יעקב זה אספסיינוס קיסר שהרג בכרך ביתר ארבע מאות רבוא ואמרי לה ארבעת אלפים רבוא והידים ידי עשו זו מלכות הרשעה שהחריבה את בתינו ושרפה את היכלנו והגליתנו מארצנו,דבר אחר הקול קול יעקב אין לך תפלה שמועלת שאין בה מזרעו של יעקב והידים ידי עשו אין לך מלחמה שנוצחת שאין בה מזרעו של עשו,והיינו דא"ר אלעזר (איוב ה, כא) בשוט לשון תחבא בחירחורי לשון תחבא אמר רב יהודה אמר רב מאי דכתיב (תהלים קלז, א) על נהרות בבל שם ישבנו גם בכינו בזכרנו את ציון מלמד שהראהו הקב"ה לדוד חורבן בית ראשון וחורבן בית שני חורבן בית ראשון שנאמר על נהרות בבל שם ישבנו גם בכינו בית שני דכתיב (תהלים קלז, ז) זכור ה' לבני אדום את יום ירושלים האומרים ערו ערו עד היסוד בה,אמר רב יהודה אמר שמואל ואיתימא רבי אמי ואמרי לה במתניתא תנא מעשה בד' מאות ילדים וילדות שנשבו לקלון הרגישו בעצמן למה הן מתבקשים אמרו אם אנו טובעין בים אנו באין לחיי העולם הבא דרש להן הגדול שבהן (תהלים סח, כג) אמר ה' מבשן אשיב אשיב ממצולות ים מבשן אשיב מבין שיני אריה אשיב ממצולות ים אלו שטובעין בים,כיון ששמעו ילדות כך קפצו כולן ונפלו לתוך הים נשאו ילדים ק"ו בעצמן ואמרו מה הללו שדרכן לכך כך אנו שאין דרכנו לכך על אחת כמה וכמה אף הם קפצו לתוך הים ועליהם הכתוב אומר (תהלים מד, כג) כי עליך הורגנו כל היום נחשבנו כצאן טבחה,ורב יהודה אמר זו אשה ושבעה בניה אתיוהו קמא לקמיה דקיסר אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כ, ב) אנכי ה' אלהיך אפקוהו וקטלוהו,ואתיוהו לאידך לקמיה דקיסר אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כ, ב) לא יהיה לך אלהים אחרים על פני אפקוהו וקטלוהו אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כב, יט) זובח לאלהים יחרם אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות לד, יד) לא תשתחוה לאל אחר אפקוהו וקטלוהו אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים ד, לט) וידעת היום והשבות אל לבבך כי ה' הוא האלהים בשמים ממעל ועל הארץ מתחת אין עוד אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים כו, יז) את ה' האמרת וגו' וה' האמירך היום כבר נשבענו להקדוש ברוך הוא שאין אנו מעבירין אותו באל אחר ואף הוא נשבע לנו שאין מעביר אותנו באומה אחרת,א"ל קיסר אישדי לך גושפנקא וגחין ושקליה כי היכי דלימרו קביל עליה הרמנא דמלכא א"ל חבל עלך קיסר חבל עלך קיסר על כבוד עצמך כך על כבוד הקב"ה על אחת כמה וכמה,אפקוהו למיקטליה אמרה להו אימיה יהבוהו ניהלי ואינשקיה פורתא אמרה לו בניי לכו ואמרו לאברהם אביכם אתה עקדת מזבח אחד ואני עקדתי שבעה מזבחות אף היא עלתה לגג ונפלה ומתה יצתה בת קול ואמרה (תהלים קיג, ט) אם הבנים שמחה,ר' יהושע בן לוי אמר זו מילה שניתנה בשמיני ר' שמעון בן לקיש אמר אלו ת"ח שמראין הלכות שחיטה בעצמן דאמר רבא כל מילי ליחזי איניש בנפשיה בר משחיטה ודבר אחר,רב נחמן בר יצחק אמר אלו תלמידי חכמים שממיתין עצמן על דברי תורה כדר' שמעון בן לקיש דאמר ר"ש בן לקיש אין דברי תורה מתקיימין אלא במי שממית עצמו עליהם שנאמר (במדבר יט, יד) זאת התורה אדם כי ימות באהל וגו' אמר רבה בר בר חנה א"ר יוחנן ארבעים סאה 57b. § With regard to the Babylonian exile following the destruction of the First Temple, bRabbi Ḥiyya bar Avin saysthat bRabbi Yehoshua ben Korḥa says: An old man fromamong bthe inhabitants of Jerusalem related to me: In this valleythat lies before you, bNebuzaradan, captain of the guardof the Babylonian king Nebuchadnezzar, bkilled 2,110,000people. bAnd in Jerusalemitself bhe killed 940,000people bon one stone, until the bloodof his victims bflowed and touched the blood of Zechariah to fulfill what is stated: “And blood touches blood”(Hosea 4:2).,The Gemara clarifies the details of what happened: Nebuzaradan bfound the blood of Zechariah,the son of Jehoiada the priest, and saw bthat it was bubbling upfrom the ground, and bhe said: What is this?Those in the Temple bsaid to him:It is bsacrificial blood that had been pouredthere. bHe broughtanimal bblood,compared it to the blood bubbling up from the ground, bandsaw that bit was not similarto it.,Nebuzaradan bsaid tothem: bIf you tell mewhose blood this is, it will be bwellfor you. bBut if not, I will comb your flesh with iron combs. They said to him: What shall we say to you? He was a prophet among us, who used to rebuke us about heavenly matters,and bwe rose up against him, and killed him(II Chronicles 24:20–22), band for many yearsnow bhis blood has not settled. /b,Nebuzaradan bsaid to them: I will appeaseZechariah. bHe broughtthe members of bthe Great Sanhedrin andof ba lesser Sanhedrinand bkilled them alongsidethe bubbling blood, bbutit still bdid not settle.He then brought byoung men and virgins and killed them alongside it, butit still bdid not settle. Hethen bbrought schoolchildren and killed them alongside it, butit still bdid not settle.Finally Nebuzaradan bsaid to him: Zechariah, Zechariah, I have killed the best of them.Would it bplease you if I destroyed them all? When he said this,the blood at last bsettled. /b, bAt that momentNebuzaradan bcontemplatedthe idea of brepentanceand bsaidto himself: bIf, forthe death of bone soul,that of Zechariah, God punishes the Jewish people in bthismanner, then bthat man,that is to say, I, bwho has killed all of those souls, all the more sowill be I be subject to great punishment from God. bHe fled, sent to his house a document detailingwhat was to be done with his property, band convertedto Judaism.,A Sage btaughta ibaraitarelating to this matter: bNaaman,commander of the army of the king of Aram (see II Kings, chapter 5), was not a convert, as he did not accept all of the mitzvot, but rather he bwas a iger toshav /i, a gentile who resides in Eretz Israel and observes the seven Noahide mitzvot. Nebuzaradan,by contrast, bwas a convert,as explained previously.,The Gemara adds that some bof Haman’s descendants studied Torah in Bnei Brak,and some bof Sisera’s descendants taught childrenTorah bin Jerusalem,and some bof Sennacherib’s descendants taught Torah in public. Who are they?They are bShemaya and Avtalyon,the teachers of Hillel the Elder.,As for the incident involving the blood of Zechariah, bthis isalluded to by bthat which is written: “I have set her blood upon the bare rock that it should not be covered”(Ezekiel 24:8).,§ Apropos its discussion of the destruction of the Temple and the calamities that befell Israel, the Gemara cites the verse: b“The voice is the voice of Jacob, but the hands are the hands of Esau”(Genesis 27:22), which the Sages expounded as follows: b“The voice”; thisis the cry stirred up by bthe emperor Hadrian, whocaused the Jewish people to cry out when he bkilled six hundred thousand on six hundred thousand in Alexandria of Egypt, twicethe number of men bwho left Egypt. “The voice of Jacob”; this isthe cry aroused by bthe emperor Vespasian, who killed four millionpeople bin the city of Beitar. And some say:He killed bforty millionpeople. b“And the hands are the hands of Esau”; this is the wicked kingdomof Rome bthat destroyed our Temple, burned our Sanctuary, and exiled us from our land. /b, bAlternatively, “the voice is the voice of Jacob”means that bno prayer is effectivein the world bunlesssome member of bthe seed of Jacob hasa part bin it.The second clause in the verse, b“and the hands are the hands of Esau,”means that bno war grants victory unlesssome member of bthe seed of Esau hasa part bin it. /b, bAnd this iswhat bRabbi Elazar says:The verse that says: b“You shall be hid from the scourge of the tongue”(Job 5:21), means: bYou shallneed to bhide on account of quarrelsprovoked bby the tongue. Rav Yehuda saysthat bRav says: Whatis the meaning of that bwhich is written: “By the rivers of Babylonia, there we sat down and wept, when we remembered Zion”(Psalms 137:1)? This bteaches that the Holy One, Blessed be He, showed David the destruction of the First Temple and the destruction of the Second Temple.He saw the destruction of bthe First Temple, as it is stated: “By the rivers of Babylon, there we sat down and wept.”He saw the destruction of the bSecond Temple, as it is writtenlater in that same psalm: b“Remember, O Lord, against the children of Edom the day of Jerusalem, when they said: Raze it, raze it, to its very foundation”(Psalms 137:7), as the Second Temple was destroyed by the Romans, “the children of Edom.”, bRav Yehuda saysthat bShmuel says, and some saythat it was bRabbi Amiwho says this, band some saythat bit was taught in a ibaraita /i:There was ban incident involving four hundred boys and girls who were taken as captives forthe purpose of bprostitution.These children bsensed on their own what they were expectedto do, and bthey said: If wecommit suicide and bdrown in the sea,will bwe come toeternal blife in the World-to-Come? The oldestchild bamong them expoundedthe verse: b“The Lord said, I will bring back from Bashan, I will bring them back from the depths of the sea”(Psalms 68:23). b“I will bring back from Bashan,”i.e., bfrom between the teeth [ ibein shen /i] of the lion,and b“I will bring them back from the depths of the sea”is referring to bthose who drown in the seafor the sake of Heaven., bWhen the girls heard this, they all leapt and fell into the sea. The boysthen bdrew an ia fortiori /iinference bwith regard to themselves and said: If thesegirls, bfor whomsexual intercourse with men bis their natural way,act in bsucha manner, then bwe, for whomsexual intercourse with men bis not our natural way,should ball the more soconduct ourselves likewise. bThey too leapt into the sea. Concerning themand others like them bthe verse states: “As For Your sake we are killed all the day long; we are reckoned as sheep for the slaughter”(Psalms 44:23)., bAnd Rav Yehuda said: Thisverse applies to the bwoman and her seven sonswho died as martyrs for the sake of the sanctification of God’s name. The incident occurred as follows: bThey broughtin bthe firstof the woman’s sons bbefore the emperorand bsaid to him: Worship the idol. He said to them:I cannot do so, as bit is written in the Torah: “I am the Lord your God”(Exodus 20:2). bTheyimmediately btook him out and killed him. /b, bAnd theythen bbroughtin banotherson bbefore the emperor,and bsaid to him: Worship the idol. He said to them:I cannot do so, as bit is written in the Torah: “You shall have no other gods beside Me”(Exodus 20:3). And so bthey took him out and killed him. Theythen bbrought inyet banotherson before the emperor, and bsaid to him: Worship the idol. He said to them:I cannot do so, as bit is written in the Torah: “He that sacrifices to any god,save to the Lord only, bhe shall be utterly destroyed”(Exodus 22:19). And so bthey took him out and killed him. /b, bTheythen bbroughtin banotherson, and bsaid to him: Worship the idol. He said to them:I cannot do so, as bit is written in the Torah: “You shall not bow down to any other god”(Exodus 34:14). And so bthey took him out and killed him. Theythen bbroughtin yet banotherson, and bsaid to him: Worship the idol. He said to them:I cannot do so, as bit is written in the Torah: “Hear, O Israel, the Lord is our God, the Lord is One”(Deuteronomy 6:4). And so bthey took him out and killed him. /b, bTheythen bbroughtin banotherson, and bsaid to him: Worship the idol. He said to them:I cannot do so, as bit is written in the Torah: “Know therefore this today, and consider it in your heart, that the Lord, He is God in heaven above and upon the earth beneath; there is no other”(Deuteronomy 4:39). And so bthey took him out and killed him. /b, bTheythen bbroughtin yet banotherson, and bsaid to him: Worship the idol. He said to them:I cannot do so, as bit is written in the Torah: “You have avouched the Lordthis day to be your God… band the Lord has avouched you this dayto be a people for His own possession” (Deuteronomy 26:17–18). bWe already took an oath to the Holy One, Blessed be He, that we will not exchange Him for a different god, and He too has taken an oath to us that He will not exchange us for another nation. /b,It was the youngest brother who had said this, and the emperor pitied him. Seeking a way to spare the boy’s life, bthe emperor said to him: I will throw down my seal before you; bend over and pick it up, so thatpeople bwill saythat bhe has accepted the king’s authority [ iharmana /i].The boy bsaid to him: Woe [ iḥaval /i] to you, Caesar, woe to you, Caesar.If you think that bfor the sake of your honorI should fulfill your command and do bthis,then bfor the sake of the honor of the Holy One, Blessed be He, all the more soshould I fulfill His command.,As bthey were taking him out to be killed, his mother said to them: Give him to me so that I may give him a small kiss. She said to him: My son, go and say to your father Abraham, You bound oneson to the baltar, but I bound seven altars. She tooin the end bwent up to the roof, fell, and died. A Divine Voice emerged and said: “A joyful mother of children”(Psalms 113:9), as she raised her children to be devoted in their service of God., bRabbi Yehoshua ben Levi saysconcerning the verse: “For Your sake we are killed all the day long” (Psalms 44:23), that bthisis referring to bcircumcision, which was given for the eighthday, as the blood of our newborn sons is spilled for the sake of the covet with God. bRabbi Shimon ben Lakish says:This verse was stated in reference to bTorah scholars who demonstrate the ihalakhotof slaughter on themselves,meaning that they demonstrate on their own bodies how ritual slaughter should be performed and occasionally injure themselves in the process. This is bas Rava says: A person may demonstrate anything using himselfto illustrate the act bexcept for slaughter and another matter,a euphemism for sexual intercourse., bRav Naḥman bar Yitzḥak says: Thesepeople in the verse bare Torah scholars who kill themselves over the words of Torah, in accordance withthe statement of bRabbi Shimon ben Lakish. As Rabbi Shimon ben Lakish says: The words of the Torah endure only for one who kills himself over them, as it is stated: “This is the Torah, when a man dies in a tent”(Numbers 19:14). bRabba bar bar Ḥana saysthat bRabbi Yoḥa says: Forty ise’a/b
29. Anon., Midrash Numbers, 30.15



Subjects of this text:

subject book bibliographic info
(im)mortality Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 83
adam, eves lord (master), as Levison, The Greek Life of Adam and Eve (2023) 596
apocalyptic Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 121
ash(es) Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 61
authority(ies) Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 79
babylon Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 209
balaam Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 332
book of wisdom Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 121
cain Levison, The Greek Life of Adam and Eve (2023) 596
caveat Levison, The Greek Life of Adam and Eve (2023) 596
celestial Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 61
children Levison, The Greek Life of Adam and Eve (2023) 596
cilicia Gera, Judith (2014) 137
clay Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 61
councils and conferences Gera, Judith (2014) 137
creations Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 61
creator Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 61
death Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 135; Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 209
deception, pattern of Levison, The Greek Life of Adam and Eve (2023) 596
divine, image Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 61
divine passive Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 79
dragon Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 209
earthly origin Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 61
eschatology, apocalyptic Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 121
exercises, student Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 228
forgive/forgiveness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 79
fruit Levison, The Greek Life of Adam and Eve (2023) 596
human, existence Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 61
idols Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 61
imago dei Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 61
immortal Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 135
immortality Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 135; Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 121
incorruption Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 61
jezebel Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 209
judas, death of Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 332
lamb, marriage supper of Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 209
land Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 209
language and style, book of judith, awkward and difficult Gera, Judith (2014) 137
language and style, book of judith, mistranslation of hebrew? Gera, Judith (2014) 137
leprosy Levison, The Greek Life of Adam and Eve (2023) 596
lukes hermeneutic, biblical typology Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 332
maccabean Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 108
magnates Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 209
marcionite thinking, on divine judgment Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 108
marks of scripture, memorization, indicators of Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 228
martyrdom and cry for vengeance Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 108
merchants Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 209
michael Levison, The Greek Life of Adam and Eve (2023) 596
mortality Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 135
mute/muteness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 79
mystery Levison, The Greek Life of Adam and Eve (2023) 596
nakedness Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 209
nebuchadnezzar of judith, as rival of god Gera, Judith (2014) 137
nebuchadnezzar of judith, vengeful Gera, Judith (2014) 137
nebuchadnezzar of judith Gera, Judith (2014) 137
new jerusalem Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 209
paralytic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 79
peace Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 135
penner, todd Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 108
platonic Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 135
potter Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 61
priest Levison, The Greek Life of Adam and Eve (2023) 596
prophet persecution Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 108
protoevangelium of james Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 108
psychosomatic Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 135
redeemed Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 135
repentance Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 209
resurrection Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 135; Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 209
reward Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 121
righteous, the Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 135
satan Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 209
sea Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 209
septuagint, lukes use Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 332
seven messages Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 209
shame Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 209
simeon, attacks shechem Gera, Judith (2014) 137
sinners Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 209
smyrna Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 209
solomon Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 83
soul Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 61, 135
spirit Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 61
stephen and the forgiveness prayer Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 108
stephen and zechariah, son of jehoiada Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 108
suffering righteous Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 108
temples Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 79
temporal Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 61
thief Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 209
time, mythic Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 83
time Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 83
torah focus' Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 228
tradition, enochic Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 121
tree, fruit of Levison, The Greek Life of Adam and Eve (2023) 596
vengeance, divine Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 108
visitation Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 121
war, eschatological Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 121
wealth, critique of Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 209
wilderness Levison, The Greek Life of Adam and Eve (2023) 596
wisdom Levison, The Greek Life of Adam and Eve (2023) 596
wisdom of solomon Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 121
zechariah, son of jehoiada and blood vengeance Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 108
zechariah, son of jehoiada linked to james and stephen traditions Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 108