1. Hebrew Bible, Genesis, 2.1, 3.15-3.19, 6.1-6.8, 18.16-18.33, 38.26, 46.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Levison (2023), The Greek Life of Adam and Eve. 122, 433, 665, 714, 715, 755, 904, 905, 948| 2.1. "וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים׃", 2.1. "וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָם׃", 3.15. "וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃", 3.16. "אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃", 3.17. "וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃", 3.18. "וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃", 3.19. "בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃", 6.1. "וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃", 6.1. "וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃", 6.2. "וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃", 6.2. "מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃", 6.3. "וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃", 6.4. "הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃", 6.5. "וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃", 6.6. "וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃", 6.7. "וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃", 6.8. "וְנֹחַ מָצָא חֵן בְּעֵינֵי יְהוָה׃", 18.16. "וַיָּקֻמוּ מִשָּׁם הָאֲנָשִׁים וַיַּשְׁקִפוּ עַל־פְּנֵי סְדֹם וְאַבְרָהָם הֹלֵךְ עִמָּם לְשַׁלְּחָם׃", 18.17. "וַיהֹוָה אָמָר הַמְכַסֶּה אֲנִי מֵאַבְרָהָם אֲשֶׁר אֲנִי עֹשֶׂה׃", 18.18. "וְאַבְרָהָם הָיוֹ יִהְיֶה לְגוֹי גָּדוֹל וְעָצוּם וְנִבְרְכוּ בוֹ כֹּל גּוֹיֵי הָאָרֶץ׃", 18.19. "כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ יְהוָה לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא יְהוָה עַל־אַבְרָהָם אֵת אֲשֶׁר־דִּבֶּר עָלָיו׃", 18.21. "אֵרֲדָה־נָּא וְאֶרְאֶה הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי עָשׂוּ כָּלָה וְאִם־לֹא אֵדָעָה׃", 18.22. "וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים וַיֵּלְכוּ סְדֹמָה וְאַבְרָהָם עוֹדֶנּוּ עֹמֵד לִפְנֵי יְהוָה׃", 18.23. "וַיִּגַּשׁ אַבְרָהָם וַיֹּאמַר הַאַף תִּסְפֶּה צַדִּיק עִם־רָשָׁע׃", 18.24. "אוּלַי יֵשׁ חֲמִשִּׁים צַדִּיקִם בְּתוֹךְ הָעִיר הַאַף תִּסְפֶּה וְלֹא־תִשָּׂא לַמָּקוֹם לְמַעַן חֲמִשִּׁים הַצַּדִּיקִם אֲשֶׁר בְּקִרְבָּהּ׃", 18.25. "חָלִלָה לְּךָ מֵעֲשֹׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִם־רָשָׁע וְהָיָה כַצַּדִּיק כָּרָשָׁע חָלִלָה לָּךְ הֲשֹׁפֵט כָּל־הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט׃", 18.26. "וַיֹּאמֶר יְהוָה אִם־אֶמְצָא בִסְדֹם חֲמִשִּׁים צַדִּיקִם בְּתוֹךְ הָעִיר וְנָשָׂאתִי לְכָל־הַמָּקוֹם בַּעֲבוּרָם׃", 18.27. "וַיַּעַן אַבְרָהָם וַיֹּאמַר הִנֵּה־נָא הוֹאַלְתִּי לְדַבֵּר אֶל־אֲדֹנָי וְאָנֹכִי עָפָר וָאֵפֶר׃", 18.28. "אוּלַי יַחְסְרוּן חֲמִשִּׁים הַצַּדִּיקִם חֲמִשָּׁה הֲתַשְׁחִית בַּחֲמִשָּׁה אֶת־כָּל־הָעִיר וַיֹּאמֶר לֹא אַשְׁחִית אִם־אֶמְצָא שָׁם אַרְבָּעִים וַחֲמִשָּׁה׃", 18.29. "וַיֹּסֶף עוֹד לְדַבֵּר אֵלָיו וַיֹּאמַר אוּלַי יִמָּצְאוּן שָׁם אַרְבָּעִים וַיֹּאמֶר לֹא אֶעֱשֶׂה בַּעֲבוּר הָאַרְבָּעִים׃", 18.31. "וַיֹּאמֶר הִנֵּה־נָא הוֹאַלְתִּי לְדַבֵּר אֶל־אֲדֹנָי אוּלַי יִמָּצְאוּן שָׁם עֶשְׂרִים וַיֹּאמֶר לֹא אַשְׁחִית בַּעֲבוּר הָעֶשְׂרִים׃", 18.32. "וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבְּרָה אַךְ־הַפַּעַם אוּלַי יִמָּצְאוּן שָׁם עֲשָׂרָה וַיֹּאמֶר לֹא אַשְׁחִית בַּעֲבוּר הָעֲשָׂרָה׃", 18.33. "וַיֵּלֶךְ יְהוָה כַּאֲשֶׁר כִּלָּה לְדַבֵּר אֶל־אַבְרָהָם וְאַבְרָהָם שָׁב לִמְקֹמוֹ׃", 38.26. "וַיַּכֵּר יְהוּדָה וַיֹּאמֶר צָדְקָה מִמֶּנִּי כִּי־עַל־כֵּן לֹא־נְתַתִּיהָ לְשֵׁלָה בְנִי וְלֹא־יָסַף עוֹד לְדַעְתָּה׃", 46.29. "וַיֶּאְסֹר יוֹסֵף מֶרְכַּבְתּוֹ וַיַּעַל לִקְרַאת־יִשְׂרָאֵל אָבִיו גֹּשְׁנָה וַיֵּרָא אֵלָיו וַיִּפֹּל עַל־צַוָּארָיו וַיֵּבְךְּ עַל־צַוָּארָיו עוֹד׃", | 2.1. "And the heaven and the earth were finished, and all the host of them.", 3.15. "And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’", 3.16. "Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’", 3.17. "And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life.", 3.18. "Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field.", 3.19. "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’", 6.1. "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,", 6.2. "that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.", 6.3. "And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’", 6.4. "The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.", 6.5. "And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.", 6.6. "And it repented the LORD that He had made man on the earth, and it grieved Him at His heart.", 6.7. "And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’", 6.8. "But Noah found grace in the eyes of the LORD.", 18.16. "And the men rose up from thence, and looked out toward Sodom; and Abraham went with them to bring them on the way.", 18.17. "And the LORD said: ‘Shall I hide from Abraham that which I am doing;", 18.18. "seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?", 18.19. "For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice; to the end that the LORD may bring upon Abraham that which He hath spoken of him.’", 18.20. "And the LORD said: ‘Verily, the cry of Sodom and Gomorrah is great, and, verily, their sin is exceeding grievous.", 18.21. "I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know.’", 18.22. "And the men turned from thence, and went toward Sodom; but Abraham stood yet before the LORD.", 18.23. "And Abraham drew near, and said: ‘Will You indeed sweep away the righteous with the wicked?", 18.24. "Peradventure there are fifty righteous within the city; wilt Thou indeed sweep away and not forgive the place for the fifty righteous that are therein?", 18.25. "That be far from Thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from Thee; shall not the judge of all the earth do justly?’", 18.26. "And the LORD said: ‘If I find in Sodom fifty righteous within the city, then I will forgive all the place for their sake.’", 18.27. "And Abraham answered and said: ‘Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes.", 18.28. "Peradventure there shall lack five of the fifty righteous; wilt Thou destroy all the city for lack of five?’ And He said: ‘I will not destroy it, if I find there forty and five.’", 18.29. "And he spoke unto Him yet again, and said: ‘Peradventure there shall be forty found there.’ And He said: ‘I will not do it for the forty’s sake.’", 18.30. "And he said: ‘Oh, let not the Lord be angry, and I will speak. Peradventure there shall thirty be found there.’ And He said: ‘I will not do it, if I find thirty there.’", 18.31. "And he said: ‘Behold now, I have taken upon me to speak unto the Lord. Peradventure there shall be twenty found there.’ And He said: ‘I will not destroy it for the twenty’s sake.’", 18.32. "And he said: ‘Oh, let not the Lord be angry, and I will speak yet but this once. Peradventure ten shall be found there.’ And He said: ‘I will not destroy it for the ten’s sake.’", 18.33. "And the LORD went His way, as soon as He had left off speaking to Abraham; and Abraham returned unto his place.", 38.26. "And Judah acknowledged them, and said: ‘She is more righteous than I; forasmuch as I gave her not to Shelah my son.’ And he knew her again no more.", 46.29. "And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen; and he presented himself unto him, and fell on his neck, and wept on his neck a good while.", |
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2. Hebrew Bible, Psalms, 33.14, 76.8-76.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 714, 785| 33.14. "מִמְּכוֹן־שִׁבְתּוֹ הִשְׁגִּיחַ אֶל כָּל־יֹשְׁבֵי הָאָרֶץ׃", 76.8. "אַתָּה נוֹרָא אַתָּה וּמִי־יַעֲמֹד לְפָנֶיךָ מֵאָז אַפֶּךָ׃", 76.9. "מִשָּׁמַיִם הִשְׁמַעְתָּ דִּין אֶרֶץ יָרְאָה וְשָׁקָטָה׃", | 33.14. "From the place of His habitation He looketh intently Upon all the inhabitants of the earth;", 76.8. "Thou, even Thou, art terrible; And who may stand in Thy sight when once Thou art angry?", 76.9. "Thou didst cause sentence to be heard from heaven; The earth feared, and was still,", 76.10. "When God arose to judgment, To save all the humble of the earth. Selah", |
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3. Hebrew Bible, Joel, 2.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 715| 2.12. "וְגַם־עַתָּה נְאֻם־יְהוָה שֻׁבוּ עָדַי בְּכָל־לְבַבְכֶם וּבְצוֹם וּבְבְכִי וּבְמִסְפֵּד׃", | 2.12. "Yet even now, saith the LORD, Turn ye unto Me with all your heart, And with fasting, and with weeping, and with lamentation;", |
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4. Hebrew Bible, Exodus, 9.28, 20.6, 33.1-33.23, 34.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 714, 755, 905| 9.28. "הַעְתִּירוּ אֶל־יְהוָה וְרַב מִהְיֹת קֹלֹת אֱלֹהִים וּבָרָד וַאֲשַׁלְּחָה אֶתְכֶם וְלֹא תֹסִפוּן לַעֲמֹד׃", 20.6. "וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃", 33.1. "וְרָאָה כָל־הָעָם אֶת־עַמּוּד הֶעָנָן עֹמֵד פֶּתַח הָאֹהֶל וְקָם כָּל־הָעָם וְהִשְׁתַּחֲוּוּ אִישׁ פֶּתַח אָהֳלוֹ׃", 33.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵךְ עֲלֵה מִזֶּה אַתָּה וְהָעָם אֲשֶׁר הֶעֱלִיתָ מֵאֶרֶץ מִצְרָיִם אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לֵאמֹר לְזַרְעֲךָ אֶתְּנֶנָּה׃", 33.2. "וַיֹּאמֶר לֹא תוּכַל לִרְאֹת אֶת־פָּנָי כִּי לֹא־יִרְאַנִי הָאָדָם וָחָי׃", 33.2. "וְשָׁלַחְתִּי לְפָנֶיךָ מַלְאָךְ וְגֵרַשְׁתִּי אֶת־הַכְּנַעֲנִי הָאֱמֹרִי וְהַחִתִּי וְהַפְּרִזִּי הַחִוִּי וְהַיְבוּסִי׃", 33.3. "אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ כִּי לֹא אֶעֱלֶה בְּקִרְבְּךָ כִּי עַם־קְשֵׁה־עֹרֶף אַתָּה פֶּן־אֲכֶלְךָ בַּדָּרֶךְ׃", 33.4. "וַיִּשְׁמַע הָעָם אֶת־הַדָּבָר הָרָע הַזֶּה וַיִּתְאַבָּלוּ וְלֹא־שָׁתוּ אִישׁ עֶדְיוֹ עָלָיו׃", 33.5. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֱמֹר אֶל־בְּנֵי־יִשְׂרָאֵל אַתֶּם עַם־קְשֵׁה־עֹרֶף רֶגַע אֶחָד אֶעֱלֶה בְקִרְבְּךָ וְכִלִּיתִיךָ וְעַתָּה הוֹרֵד עֶדְיְךָ מֵעָלֶיךָ וְאֵדְעָה מָה אֶעֱשֶׂה־לָּךְ׃", 33.6. "וַיִּתְנַצְּלוּ בְנֵי־יִשְׂרָאֵל אֶת־עֶדְיָם מֵהַר חוֹרֵב׃", 33.7. "וּמֹשֶׁה יִקַּח אֶת־הָאֹהֶל וְנָטָה־לוֹ מִחוּץ לַמַּחֲנֶה הַרְחֵק מִן־הַמַּחֲנֶה וְקָרָא לוֹ אֹהֶל מוֹעֵד וְהָיָה כָּל־מְבַקֵּשׁ יְהוָה יֵצֵא אֶל־אֹהֶל מוֹעֵד אֲשֶׁר מִחוּץ לַמַּחֲנֶה׃", 33.8. "וְהָיָה כְּצֵאת מֹשֶׁה אֶל־הָאֹהֶל יָקוּמוּ כָּל־הָעָם וְנִצְּבוּ אִישׁ פֶּתַח אָהֳלוֹ וְהִבִּיטוּ אַחֲרֵי מֹשֶׁה עַד־בֹּאוֹ הָאֹהֱלָה׃", 33.9. "וְהָיָה כְּבֹא מֹשֶׁה הָאֹהֱלָה יֵרֵד עַמּוּד הֶעָנָן וְעָמַד פֶּתַח הָאֹהֶל וְדִבֶּר עִם־מֹשֶׁה׃", 33.11. "וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃", 33.12. "וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה רְאֵה אַתָּה אֹמֵר אֵלַי הַעַל אֶת־הָעָם הַזֶּה וְאַתָּה לֹא הוֹדַעְתַּנִי אֵת אֲשֶׁר־תִּשְׁלַח עִמִּי וְאַתָּה אָמַרְתָּ יְדַעְתִּיךָ בְשֵׁם וְגַם־מָצָאתָ חֵן בְּעֵינָי׃", 33.13. "וְעַתָּה אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ הוֹדִעֵנִי נָא אֶת־דְּרָכֶךָ וְאֵדָעֲךָ לְמַעַן אֶמְצָא־חֵן בְּעֵינֶיךָ וּרְאֵה כִּי עַמְּךָ הַגּוֹי הַזֶּה׃", 33.14. "וַיֹּאמַר פָּנַי יֵלֵכוּ וַהֲנִחֹתִי לָךְ׃", 33.15. "וַיֹּאמֶר אֵלָיו אִם־אֵין פָּנֶיךָ הֹלְכִים אַל־תַּעֲלֵנוּ מִזֶּה׃", 33.16. "וּבַמֶּה יִוָּדַע אֵפוֹא כִּי־מָצָאתִי חֵן בְּעֵינֶיךָ אֲנִי וְעַמֶּךָ הֲלוֹא בְּלֶכְתְּךָ עִמָּנוּ וְנִפְלֵינוּ אֲנִי וְעַמְּךָ מִכָּל־הָעָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃", 33.17. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה גַּם אֶת־הַדָּבָר הַזֶּה אֲשֶׁר דִּבַּרְתָּ אֶעֱשֶׂה כִּי־מָצָאתָ חֵן בְּעֵינַי וָאֵדָעֲךָ בְּשֵׁם׃", 33.18. "וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃", 33.19. "וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃", 33.21. "וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃", 33.22. "וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃", 33.23. "וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃", 34.7. "נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃", | 9.28. "Entreat the LORD, and let there be enough of these mighty thunderings and hail; and I will let you go, and ye shall stay no longer.’", 20.6. "and showing mercy unto the thousandth generation of them that love Me and keep My commandments.", 33.1. "And the LORD spoke unto Moses: ‘Depart, go up hence, thou and the people that thou hast brought up out of the land of Egypt, unto the land of which I swore unto Abraham, to Isaac, and to Jacob, saying: Unto thy seed will I give it—", 33.2. "and I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite—", 33.3. "unto a land flowing with milk and honey; for I will not go up in the midst of thee; for thou art a stiffnecked people; lest I consume thee in the way.’", 33.4. "And when the people heard these evil tidings, they mourned; and no man did put on him his ornaments.", 33.5. "And the LORD said unto Moses: ‘Say unto the children of Israel: Ye are a stiffnecked people; if I go up into the midst of thee for one moment, I shall consume thee; therefore now put off thy ornaments from thee, that I may know what to do unto thee.’", 33.6. "And the children of Israel stripped themselves of their ornaments from mount Horeb onward.", 33.7. "Now Moses used to take the tent and to pitch it without the camp, afar off from the camp; and he called it The tent of meeting. And it came to pass, that every one that sought the LORD went out unto the tent of meeting, which was without the camp.", 33.8. "And it came to pass, when Moses went out unto the Tent, that all the people rose up, and stood, every man at his tent door, and looked after Moses, until he was gone into the Tent.", 33.9. "And it came to pass, when Moses entered into the Tent, the pillar of cloud descended, and stood at the door of the Tent; and [the LORD] spoke with Moses.", 33.10. "And when all the people saw the pillar of cloud stand at the door of the Tent, all the people rose up and worshipped, every man at his tent door.", 33.11. "And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent.", 33.12. "And Moses said unto the LORD: ‘See, Thou sayest unto me: Bring up this people; and Thou hast not let me know whom Thou wilt send with me. Yet Thou hast said: I know thee by name, and thou hast also found grace in My sight.", 33.13. "Now therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy ways, that I may know Thee, to the end that I may find grace in Thy sight; and consider that this nation is Thy people.’", 33.14. "And He said: ‘My presence shall go with thee, and I will give thee rest.’", 33.15. "And he said unto Him: ‘If Thy presence go not with me, carry us not up hence.", 33.16. "For wherein now shall it be known that I have found grace in Thy sight, I and Thy people? is it not in that Thou goest with us, so that we are distinguished, I and Thy people, from all the people that are upon the face of the earth?’", 33.17. "And the LORD said unto Moses: ‘I will do this thing also that thou hast spoken, for thou hast found grace in My sight, and I know thee by name.’", 33.18. "And he said: ‘Show me, I pray Thee, Thy glory.’", 33.19. "And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’", 33.20. "And He said: ‘Thou canst not see My face, for man shall not see Me and live.’", 33.21. "And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock.", 33.22. "And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by.", 33.23. "And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’", 34.7. "keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’", |
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5. Hebrew Bible, Deuteronomy, 4.19, 17.3, 34.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 715, 905| 4.19. "וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃", 17.3. "וַיֵּלֶךְ וַיַּעֲבֹד אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחוּ לָהֶם וְלַשֶּׁמֶשׁ אוֹ לַיָּרֵחַ אוֹ לְכָל־צְבָא הַשָּׁמַיִם אֲשֶׁר לֹא־צִוִּיתִי׃", 34.8. "וַיִּבְכּוּ בְנֵי יִשְׂרָאֵל אֶת־מֹשֶׁה בְּעַרְבֹת מוֹאָב שְׁלֹשִׁים יוֹם וַיִּתְּמוּ יְמֵי בְכִי אֵבֶל מֹשֶׁה׃", | 4.19. "and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven.", 17.3. "and hath gone and served other gods, and worshipped them, or the sun, or the moon, or any of the host of heaven, which I have commanded not;", 34.8. "And the children of Israel wept for Moses in the plains of Moab thirty days; so the days of weeping in the mourning for Moses were ended.", |
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6. Hebrew Bible, Song of Songs, 4.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 194| 4.14. "נֵרְדְּ וְכַרְכֹּם קָנֶה וְקִנָּמוֹן עִם כָּל־עֲצֵי לְבוֹנָה מֹר וַאֲהָלוֹת עִם כָּל־רָאשֵׁי בְשָׂמִים׃", | 4.14. Spikenard and saffron, calamus and cinnamon, With all trees of frankincense; Myrrh and aloes, with all the chief spices. |
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| 7. Hebrew Bible, Jeremiah, 28.63 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 714 |
8. Hebrew Bible, Isaiah, 22.12, 22.19-22.25, 27.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 715, 785, 905| 22.12. "וַיִּקְרָא אֲדֹנָי יְהוִה צְבָאוֹת בַּיּוֹם הַהוּא לִבְכִי וּלְמִסְפֵּד וּלְקָרְחָה וְלַחֲגֹר שָׂק׃", 22.19. "וַהֲדַפְתִּיךָ מִמַּצָּבֶךָ וּמִמַּעֲמָדְךָ יֶהֶרְסֶךָ׃", 22.21. "וְהִלְבַּשְׁתִּיו כֻּתָּנְתֶּךָ וְאַבְנֵטְךָ אֲחַזְּקֶנּוּ וּמֶמְשֶׁלְתְּךָ אֶתֵּן בְּיָדוֹ וְהָיָה לְאָב לְיוֹשֵׁב יְרוּשָׁלִַם וּלְבֵית יְהוּדָה׃", 22.22. "וְנָתַתִּי מַפְתֵּחַ בֵּית־דָּוִד עַל־שִׁכְמוֹ וּפָתַח וְאֵין סֹגֵר וְסָגַר וְאֵין פֹּתֵחַ׃", 22.23. "וּתְקַעְתִּיו יָתֵד בְּמָקוֹם נֶאֱמָן וְהָיָה לְכִסֵּא כָבוֹד לְבֵית אָבִיו׃", 22.24. "וְתָלוּ עָלָיו כֹּל כְּבוֹד בֵּית־אָבִיו הַצֶּאֱצָאִים וְהַצְּפִעוֹת כֹּל כְּלֵי הַקָּטָן מִכְּלֵי הָאַגָּנוֹת וְעַד כָּל־כְּלֵי הַנְּבָלִים׃", 22.25. "בַּיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת תָּמוּשׁ הַיָּתֵד הַתְּקוּעָה בְּמָקוֹם נֶאֱמָן וְנִגְדְּעָה וְנָפְלָה וְנִכְרַת הַמַּשָּׂא אֲשֶׁר־עָלֶיהָ כִּי יְהוָה דִּבֵּר׃", 27.11. "בִּיבֹשׁ קְצִירָהּ תִּשָּׁבַרְנָה נָשִׁים בָּאוֹת מְאִירוֹת אוֹתָהּ כִּי לֹא עַם־בִּינוֹת הוּא עַל־כֵּן לֹא־יְרַחֲמֶנּוּ עֹשֵׂהוּ וְיֹצְרוֹ לֹא יְחֻנֶּנּוּ׃", | 22.12. "And in that day did the Lord, the GOD of hosts, call To weeping, and to lamentation, and to baldness, and to girding with sackcloth;", 22.19. "And I will thrust thee from thy post, And from thy station shalt thou be pulled down.", 22.20. "And it shall come to pass in that day, That I will call my servant Eliakim the son of Hilkiah;", 22.21. "And I will clothe him with thy robe, and bind him with thy girdle, and I will commit thy government into his hand; and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.", 22.22. "And the key of the house of David will I lay upon his shoulder; and he shall open, and none shall shut; And he shall shut, and none shall open.", 22.23. "And I will fasten him as a peg in a sure place; And he shall be for a throne of honour to his father’s house.", 22.24. "And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups even to all the vessels of flagons.", 22.25. "In that day, saith the LORD of hosts, shall the peg that was fastened in a sure place give way; and it shall be hewn down, and fall, and the burden that was upon it shall be cut off; for the LORD hath spoken it.", 27.11. "When the boughs thereof are withered, They shall be broken off; The women shall come, and set them on fire; For it is a people of no understanding; Therefore He that made them will not have compassion upon them, And He that formed them will not be gracious unto them.", |
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9. Hebrew Bible, 2 Samuel, 12.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 785| 12.22. "וַיֹּאמֶר בְּעוֹד הַיֶּלֶד חַי צַמְתִּי וָאֶבְכֶּה כִּי אָמַרְתִּי מִי יוֹדֵעַ יחנני [וְחַנַּנִי] יְהוָה וְחַי הַיָּלֶד׃", | 12.22. "And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell? God may be gracious to me, and the child may live?", |
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| 10. Hippocrates, Nature of Man, 2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 665 |
| 11. Thucydides, The History of The Peloponnesian War, 1.81 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 433 |
12. Aristophanes, Knights, 238 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 433| 238. οὐκ ἔσθ' ὅπως οὐ Χαλκιδέας ἀφίστατον. | |
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13. Anon., 1 Enoch, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 24.2-25.7, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 60.8, 85, 86, 87, 88, 89, 90 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Levison (2023), The Greek Life of Adam and Eve. 122, 194 | 21. And I proceeded to where things were chaotic. And I saw there something horrible: I saw neither",a heaven above nor a firmly founded earth, but a place chaotic and horrible. And there I saw,seven stars of the heaven bound together in it, like great mountains and burning with fire. Then,I said: 'For what sin are they bound, and on what account have they been cast in hither' Then said Uriel, one of the holy angels, who was with me, and was chief over them, and said: 'Enoch, why,dost thou ask, and why art thou eager for the truth These are of the number of the stars of heaven, which have transgressed the commandment of the Lord, and are bound here till ten thousand years,,the time entailed by their sins, are consummated.' And from thence I went to another place, which was still more horrible than the former, and I saw a horrible thing: a great fire there which burnt and blazed, and the place was cleft as far as the abyss, being full of great descending columns of,fire: neither its extent or magnitude could I see, nor could I conjecture. Then I said: 'How,fearful is the place and how terrible to look upon!' Then Uriel answered me, one of the holy angels who was with me, and said unto me: 'Enoch, why hast thou such fear and affright' And,I answered: 'Because of this fearful place, and because of the spectacle of the pain.' And he said unto me: 'This place is the prison of the angels, and here they will be imprisoned for ever.' |
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14. Septuagint, Judith, 7.29, 14.16 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 715 | 7.29. Then great and general lamentation arose throughout the assembly, and they cried out to the Lord God with a loud voice. 14.16. And he cried out with a loud voice and wept and groaned and shouted, and rent his garments. |
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| 15. Dead Sea Scrolls, Community Rule, 3.13-4.26, 4.23 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levison (2023), The Greek Life of Adam and Eve. 122 |
16. Septuagint, Wisdom of Solomon, 2.23-2.24 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 122 | 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. |
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17. New Testament, Luke, 11.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 946| 11.18. εἰ δὲ καὶ ὁ Σατανᾶς ἐφʼ ἑαυτὸν διεμερίσθη, πῶς σταθήσεται ἡ βασιλεία αὐτοῦ; ὅτι λέγετε ἐν Βεεζεβοὺλ ἐκβάλλειν με τὰ δαιμόνια. | 11.18. If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. |
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18. New Testament, John, 12.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 946| 12.31. νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω· | 12.31. Now is the judgment of this world. Now the prince of this world will be cast out. |
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19. New Testament, Romans, 5.12-5.21, 8.18-8.30 (1st cent. CE - 1st cent. CE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 122, 194, 452| 5.12. Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. 5.13. ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογᾶται μὴ ὄντος νόμου, 5.14. ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωυσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος. 5.15. Ἀλλʼ οὐχ ὡς τὸ παράπτωμα, οὕτως [καὶ] τὸ χάρισμα· εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν. καὶ οὐχ ὡς διʼ ἑνὸς ἁμαρτήσαντος τὸ δώρημα· 5.16. τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα. 5.17. εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσεν διὰ τοῦ ἑνός, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ [τῆς δωρεᾶς] τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ. 5.18. Ἄρα οὖν ὡς διʼ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ διʼ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς· 5.19. ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί. 5.20. νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, 5.21. ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. 8.18. Λογίζομαι γὰρ ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς. 8.19. ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ ἀπεκδέχεται· 8.20. τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐφʼ ἑλπίδι 8.21. ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ. 8.22. οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συνστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν· 8.23. οὐ μόνον δέ, ἀλλὰ καὶ αὐτοὶ τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες [ἡμεῖς] καὶ αὐτοὶ ἐν ἑαυτοῖς στενάζομεν, υἱοθεσίαν ἀπεκδεχόμενοι τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν. 8.24. τῇ γὰρ ἐλπίδι ἐσώθημεν· ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς, ὃ γὰρ βλέπει τίς ἐλπίζει; 8.25. εἰ δὲ ὃ οὐ βλέπομεν ἐλπίζομεν, διʼ ὑπομονῆς ἀπεκδεχόμεθα. 8.26. Ὡσαύτως δὲ καὶ τὸ πνεῦμα συναντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν· τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ οὐκ οἴδαμεν, ἀλλὰ αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις, 8.27. ὁ δὲ ἐραυνῶν τὰς καρδίας οἶδεν τί τὸ φρόνημα τοῦ πνεύματος, ὅτι κατὰ θεὸν ἐντυγχάνει ὑπὲρ ἁγίων. 8.28. οἴδαμεν δὲ ὅτι τοῖς ἀγαπῶσι τὸν θεὸν πάντα συνεργεῖ [ὁ θεὸς] εἰς ἀγαθόν, τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν. 8.29. ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς· 8.30. οὓς δὲ προώρισεν, τούτους καὶ ἐκάλεσεν· καὶ οὓς ἐκάλεσεν, τούτους καὶ ἐδικαίωσεν· οὓς δὲ ἐδικαίωσεν, τούτους καὶ ἐδόξασεν. | 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.13. For until the law, sin was in the world; but sin is not charged when there is no law. 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 5.15. But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. 5.16. The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. 5.17. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. 5.18. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 8.18. For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. 8.19. For the creation waits with eager expectation for the sons of God to be revealed. 8.20. For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope 8.21. that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. 8.22. For we know that the whole creation groans and travails in pain together until now. 8.23. Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. 8.24. For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? 8.25. But if we hope for that which we don't see, we wait for it with patience. 8.26. In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. 8.27. He who searches the hearts knows what is on the Spirit's mind, because he makes intercession for the saints according to God. 8.28. We know that all things work together for good for those who love God, to those who are called according to his purpose. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.30. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. |
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20. New Testament, Apocalypse, 12.7, 12.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 452, 946| 12.7. Καὶ ἐγένετο πόλεμος ἐν τῷ οὐρανῷ, ὁΜιχαὴλκαὶ οἱ ἄγγελοι αὐτοῦτοῦ πολεμῆσαιμετὰ τοῦ δράκοντος. καὶ ὁ δράκων ἐπολέμησεν καὶ οἱ ἄγγελοι αὐτοῦ, 12.9. καὶ ἐβλήθη ὁ δράκων ὁ μέγας,ὁ ὄφιςὁ ἀρχαῖος, ὁ καλούμενοςΔιάβολοςκαὶ ὉΣατανᾶς,ὁ πλανῶν τὴν οἰκουμένην ὅλην, — ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετʼ αὐτοῦ ἐβλήθησαν. | 12.7. There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war. 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. |
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21. Josephus Flavius, Against Apion, 1.28, 2.177 (1st cent. CE - 1st cent. CE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 904 | 1.28. 6. As to the care of writing down the records from the earliest antiquity among the Egyptians and Babylonians; that the priests were intrusted therewith, and employed a philosophical concern about it; that they were the Chaldean priests that did so among the Babylonians; and that the Phoenicians, who were mingled among the Greeks, did especially make use of their letters, both for the common affairs of life, and for the delivering down the history of common transactions, I think I may omit any proof, because all men allow it so to be: 2.177. Those also who are in the highest and principal posts of the government, confess they are not acquainted with those laws, and are obliged to take such persons for their assessors in public administrations as profess to have skill in those laws; |
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22. Josephus Flavius, Jewish War, 1.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 904 | 1.15. But then, an undertaking to preserve the memory of what hath not been before recorded, and to represent the affairs of one’s own time to those that come afterward, is really worthy of praise and commendation. Now he is to be esteemed to have taken good pains in earnest, not who does no more than change the disposition and order of other men’s works, but he who not only relates what had not been related before, but composes an entire body of history of his own: |
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23. Josephus Flavius, Jewish Antiquities, 2.89, 7.32, 7.391 (1st cent. CE - 1st cent. CE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 904 | 2.89. Accordingly Pharaoh being surprised at Joseph, not only for his interpretation of the dream, but for the counsel he had given him, intrusted him with dispensing the corn; with power to do what he thought would be for the benefit of the people of Egypt, and for the benefit of the king, as believing that he who first discovered this method of acting, would prove the best overseer of it. 7.32. In the first place, he endeavored to calumniate Abner to the king, exhorting him to have a care of him, and not to give attention to what he had engaged to do for him, because all he did tended to confirm the government to Saul’s son; that he came to him deceitfully and with guile, and was gone away in hopes of gaining his purpose by this management: 7.391. He was also of very great abilities in understanding, and apprehension of present and future circumstances, when he was to manage any affairs. He was prudent and moderate, and kind to such as were under any calamities; he was righteous and humane, which are good qualities, peculiarly fit for kings; nor was he guilty of any offense in the exercise of so great an authority, but in the business of the wife of Uriah. He also left behind him greater wealth than any other king, either of the Hebrews or, of other nations, ever did. |
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| 24. Anon., The Life of Adam And Eve, None (1st cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Levison (2023), The Greek Life of Adam and Eve. 755, 785 |
| 25. Anon., 2 Baruch, 23.4, 54.14, 54.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 122 |
26. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 946| 9b. אותו צדיק (בראשית טו, יג) ועבדום וענו אותם קיים בהם ואחרי כן יצאו ברכוש גדול לא קיים בהם,אמרו לו ולואי שנצא בעצמנו משל לאדם שהיה חבוש בבית האסורים והיו אומרים לו בני אדם מוציאין אותך למחר מבית האסורין ונותנין לך ממון הרבה ואומר להם בבקשה מכם הוציאוני היום ואיני מבקש כלום:,(שמות יב, לו) וישאלום א"ר אמי מלמד שהשאילום בעל כרחם איכא דאמרי בעל כרחם דמצרים וא"ד בעל כרחם דישראל,מ"ד בעל כרחם דמצרים דכתיב (תהלים סח, יג) ונות בית תחלק שלל מ"ד בעל כרחם דישראל משום משוי:,(שמות יב, לו) וינצלו את מצרים א"ר אמי מלמד שעשאוה כמצודה שאין בה דגן ור"ל אמר עשאוה כמצולה שאין בה דגים:,(שמות ג, יד) אהיה אשר אהיה א"ל הקב"ה למשה לך אמור להם לישראל אני הייתי עמכם בשעבוד זה ואני אהיה עמכם בשעבוד מלכיות,אמר לפניו רבש"ע דיה לצרה בשעתה א"ל הקב"ה לך אמור להם (שמות ג, יד) אהיה שלחני אליכם:,(מלכים א יח, לז) ענני ה' ענני א"ר אבהו למה אמר אליהו ענני ב' פעמים מלמד שאמר אליהו לפני הקב"ה רבש"ע ענני שתרד אש מן השמים ותאכל כל אשר על המזבח וענני שתסיח דעתם כדי שלא יאמרו מעשה כשפים הם שנאמר (מלכים א יח, לז) ואתה הסבות את לבם אחורנית:, big strongמתני׳ /strong /big מאימתי קורין את שמע בשחרית משיכיר בין תכלת ללבן ר' אליעזר אומר בין תכלת לכרתי (וגומרה) עד הנץ החמה ר' יהושע אומר עד שלש שעות שכן דרך מלכים לעמוד בשלש שעות,הקורא מכאן ואילך לא הפסיד כאדם הקורא בתורה:, big strongגמ׳ /strong /big מאי בין תכלת ללבן אילימא בין גבבא דעמרא חיורא לגבבא דעמרא דתכלתא הא בליליא נמי מידע ידעי אלא בין תכלת שבה ללבן שבה.,תניא רבי מאיר אומר משיכיר בין זאב לכלב ר"ע אומר בין חמור לערוד ואחרים אומרים משיראה את חברו רחוק ד' אמות ויכירנו,אמר רב הונא הלכה כאחרים אמר אביי לתפילין כאחרים לק"ש כותיקין דאמר ר' יוחנן ותיקין היו גומרין אותה עם הנץ החמה,תניא נמי הכי ותיקין היו גומרין אותה עם הנץ החמה כדי שיסמוך גאולה לתפלה ונמצא מתפלל ביום,א"ר זירא מאי קראה (תהלים עב, ה) ייראוך עם שמש ולפני ירח דור דורים,העיד ר"י בן אליקים משום קהלא קדישא דבירושלים כל הסומך גאולה לתפלה אינו נזוק כל היום כולו,א"ר זירא איני והא אנא סמכי ואיתזקי א"ל במאי איתזקת דאמטיית אסא לבי מלכא התם נמי מבעי לך למיהב אגרא למחזי אפי מלכא דא"ר יוחנן לעולם ישתדל אדם לרוץ לקראת מלכי ישראל ולא לקראת מלכי ישראל בלבד אלא אפילו לקראת מלכי עכו"ם שאם יזכה יבחין בין מלכי ישראל למלכי עכו"ם.,אמר ליה רבי אלעא לעולא כי עיילת להתם שאיל בשלמא דרב ברונא אחי במעמד כל החבורה דאדם גדול הוא ושמח במצות זימנא חדא סמך גאולה לתפלה ולא פסיק חוכא מפומיה כוליה יומא.,היכי מצי סמיך והא א"ר יוחנן בתחלה הוא אומר ה' שפתי תפתח ולבסוף הוא אומר יהיו לרצון אמרי פי וגו',אמר ר' אלעזר תהא בתפלה של ערבית.,והא אמר ר' יוחנן איזהו בן העוה"ב זהו הסומך גאולה של ערבית לתפלה של ערבית,אלא א"ר אלעזר תהא בתפלת המנחה,רב אשי אמר אפי' תימא אכולהו וכיון דקבעוה רבנן בתפלה כתפלה אריכתא דמיא,דאי לא תימא הכי ערבית היכי מצי סמיך והא בעי למימר השכיבנו אלא כיון דתקינו רבנן השכיבנו כגאולה אריכתא דמיא ה"נ כיון דקבעוה רבנן בתפלה כתפלה אריכתא דמיא.,מכדי האי יהיו לרצון אמרי פי משמע לבסוף ומשמע מעיקרא דבעינא למימר מ"ט תקנוהו רבנן לאחר י"ח ברכות לימרו מעיקרא,א"ר יהודה בריה דר' שמעון בן פזי הואיל ולא אמרו דוד אלא לאחר י"ח פרשיות לפיכך תקינו רבנן לאחר י"ח ברכות.,הני י"ח י"ט הויין,אשרי האיש ולמה רגשו גוים חדא פרשה היא,דאמר ר' יהודה בריה דרבי שמעון בן פזי ק"ג פרשיות אמר דוד ולא אמר הללויה עד שראה במפלתן של רשעים שנאמר (תהלים קד, לה) יתמו חטאים מן הארץ ורשעים עוד אינם ברכי נפשי את ה' הללויה.,הני ק"ג ק"ד הויין אלא שמע מינה אשרי האיש ולמה רגשו גוים חדא פרשה היא,דאמר ר' שמואל בר נחמני אמר רבי יוחנן | 9b. b that righteous person, /b Abraham, b will not say: /b God b fulfilled /b His pronouncement: b “And they will be enslaved and afflicted,” /b but God b did not fulfill /b His pronouncement: b “And afterward, they will leave with great possessions.” /b As God said to Abraham: “Surely you shall know that your descendants will be foreigners in a land that is not theirs, and they will be enslaved and afflicted for four hundred years. And also that nation who enslaves them will I judge. And afterward, they will leave with great possessions” (Genesis 15:13–14).,The school of Rabbi Yannai continues: Israel b said to /b Moses: b If only we could get out ourselves. /b The Gemara offers b a parable to one who was incarcerated in prison, and people would say to him: /b We promise, b we will release you tomorrow and give you much money. He says to them: I beseech you, release me today and I ask for nothing. /b So too, Israel preferred leaving immediately empty handed rather than leaving later with great riches.,With regard to the spoils taken from Egypt described in the verse: “And the Lord gave the nation grace in the eyes of Egypt, b and they gave them what they requested /b and they emptied Egypt” (Exodus 12:36), b Rabbi Ami said: This teaches that /b the Egyptians b gave them what they requested against their will. /b There is a dispute with regard to the question: Against whose will? b Some say /b it was given b against the will of the Egyptians, and some say /b it was given b against the will of Israel. /b The proponent of each position cites support for his opinion., b The one who said /b that it was given b against the will of the Egyptians /b cites the verse describing Israel’s exit from Egypt, b as it is written: “And she who tarries at home divides the spoils” /b (Psalms 68:13). That which the woman in the verse requested from her counterpart was actually spoils taken against the will of an enemy. b The one who said /b that it was given b against the will of Israel, /b claims that they did not want the vessels b because of the /b burden of carrying a heavy b load /b on a long journey.,With regard to the continuation of the verse: b And they emptied Egypt, Rabbi Ami said: /b This indicates that b they made /b Egypt b like a trap in which there is no grain /b that serves as bait to attract birds. b Reish Lakish said: They made /b Egypt b like an abyss /b in the sea b without fish. /b ,The Gemara proceeds to discuss the promise of redemption from Egypt that God made to Moses at the burning bush. When Moses asked God what to say when Israel asks him God’s name, “and God said to Moses: b ‘I will be that I will be,’ /b and He said: ‘Thus you will say unto the children of Israel: I will be has sent me to you’” (Exodus 3:14). b The Holy One, Blessed be He, told /b Moses b to go and tell Israel: I was with you in this enslavement, /b and in this redemption, b and I will be with you in the enslavement of the kingdoms /b in the future.,Moses b said before Him: Master of the Universe, it is enough /b for them to endure. Let b the /b future b suffering /b be endured b at its /b appointed b time. /b There is no need to mention their future enslavement. b The Holy One, Blessed be He, /b agreed with Moses and b said to him: Go and tell /b the children of Israel only that, b “I will be has sent me to you.” /b ,Having explained the use of the double language of “I will be that I will be,” the Gemara proceeds to explain the double language employed by Elijah on Mount Carmel: b “Answer me, Lord, answer me, /b that this people will know that You are the Lord, God, and You have turned their hearts backward” (I Kings 18:37). b Rabbi Abbahu said: Why did Elijah say answer me twice? /b This repetition b teaches that Elijah said before the Holy One, Blessed be He: Master of the Universe, answer me that fire will descend from heaven and consume everything that is on the altar, and answer me that You will divert their mind /b from devising alternative explanations for what they witnessed so b that they will not say that they were acts of sorcery. As it is stated /b that Elijah said: b “And You have turned their hearts backward,” /b God can restore them to the proper path as well., strong MISHNA: /strong b From when does one recite i Shema /i in the morning /b ? b From /b when a person b can distinguish between sky-blue [ i tekhelet /i ] and white. /b br b Rabbi Eliezer says: /b From when one can distinguish b between sky-blue and leek-green. /b br b And /b one must b finish /b reciting i Shema /i b until /b the end of the period when you rise, i.e., b sunrise, /b when the sun begins to shine. br b Rabbi Yehoshua says: /b One may recite the morning i Shema /i b until three hours /b of the day, which this is still considered when you rise, b as that is the habit of kings to rise /b from their sleep b at three hours /b of the day.,While there is a set time frame for the recitation of i Shema /i , b one who recites /b i Shema /i b from that time onward loses nothing. /b Although he does not fulfill the mitzva of reciting of i Shema /i at its appointed time, b he is /b nevertheless considered b like one who reads the Torah, /b and is rewarded accordingly., strong GEMARA: /strong The mishna stated that the time for the recitation of the morning i Shema /i begins when one can distinguish between sky-blue and white. The Gemara asks: To b what /b is b between sky-blue and white /b referring? b If you say /b that it means distinguishing between b a pile of white wool and a pile of sky-blue wool, wouldn’t one know /b the difference b at night, as well? Rather, /b it must be a reference to ritual fringes made with sky-blue strings (see Numbers 15:38) along with white strings, and one must be able to distinguish b between the sky-blue /b strings in the ritual fringes b and the white /b strings b in /b the ritual fringes. br With regard to the beginning of the time for the recitation of the morning i Shema /i , a i baraita /i cites additional opinions not cited in the mishna., b It was taught /b in a i baraita /i : br b Rabbi Meir says /b that the day begins when b one can distinguish between /b two similar animals, e.g., b a wolf and a dog. /b br b Rabbi Akiva /b provides a different sign, and b says that the /b day begins when there is sufficient light to distinguish b between a donkey and a wild donkey. /b br b And i Aḥerim /i say: When one can see another /b person, who is merely an acquaintance (Jerusalem Talmud) from b a distance of four cubits and recognize him. /b , b Rav Huna said: The i halakha /i is in accordance with i Aḥerim /i . Abaye said: /b Regarding the time from which one may don b phylacteries, /b a mitzva incumbent only by day, the i halakha /i b is in accordance with i Aḥerim /i . /b But with regard to b the recitation of /b i Shema /i , one should conduct himself b in accordance with /b the custom of b the i vatikin /i , /b pious individuals who were scrupulous in their performance of mitzvot. As b Rabbi Yoḥa said: The i vatikin /i would conclude /b the recitation of i Shema /i b with sunrise, /b and one should act accordingly., b It was also taught /b in a i baraita /i : b The i vatikin /i would conclude /b the recitation of i Shema /i b with sunrise in order to juxtapose /b the blessing of b redemption, /b which immediately follows the recitation of i Shema, /i b with prayer, and pray during the day. /b ,Regarding this custom of the i vatikin /i , b Rabbi Zeira said: What verse /b is the source for this tradition? b “They shall fear You with the sun, and before the moon for all generations” /b (Psalms 72:5). This verse indicates that one should express one’s awe of Heaven, they shall fear You, immediately before sunrise, with the sun., b Rabbi Yosei ben Elyakim testified in the name of the holy community in Jerusalem, /b a title accorded a particular group of Sages who lived there, that b one who juxtaposes redemption and prayer /b at sunrise b will incur no harm for the entire day. /b , b Rabbi Zeira said: Is that so? Didn’t I juxtapose /b redemption and prayer b and /b nevertheless b I was harmed? /b Rabbi Yosei ben Elyakim b asked /b Rabbi Zeira: b How were you harmed? That you brought a myrtle branch to the king’s palace? /b The Gemara refers to Rabbi Zeira’s responsibility as one of the respected members of the community to participate in a delegation that brought a crown of myrtle as a gift to the king, a dubious honor in which Rabbi Zeira had no interest. However, b there, too, you had to pay a price in order to see the face of the king, as Rabbi Yoḥa said: One should always strive to run to greet the kings of Israel /b to witness them in their glory. b And not only /b must one run b to greet the kings of Israel, but even to greet the kings of the nations of the world, so that if he will be privileged /b to witness the redemption of Israel, b he will distinguish between the kings of Israel and the kings of the nations of the world, /b to see how much greater the Jewish king will be and how his rule will be manifest. Therefore, it was a privilege for Rabbi Zeira that he was allowed to see the face of the king., b Rabbi El’a said to Ulla /b before Ulla left for Babylonia: b When you go to /b Babylonia, b ask after my brother, Rav Beruna, in the presence of the entire group, as he is a great man who rejoices in mitzvot, /b and it is only fitting that he should be accorded respect. The Gemara provides proof that he was indeed a great man who rejoiced in mitzvot: b Once, /b Rav Beruna b juxtaposed redemption and prayer /b at sunrise, as per the custom of the i vatikin /i ( i Tosafot /i ), b and laughter /b and joy b did not cease from his mouth for the entire day. /b ,In practice, the Gemara asks: b How is one able to juxtapose redemption and prayer? Didn’t Rabbi Yoḥa say: At the beginning /b of prayer, b one says: “Lord, open my lips, /b that my mouth may declare Your glory” (Psalms 51:17), b and at the end /b of prayer one says: b “May the words of my mouth /b and the meditation of my heart b be acceptable /b before You, Lord, my Rock, and my Redeemer” (Psalms 19:15). If so, the first verse is an interruption between redemption and prayer., b Rabbi Elazar said: Let this /b verse, “Lord, open my lips,” be recited only b in the evening prayer /b but not in the morning prayer.,The Gemara asks: b Didn’t Rabbi Yoḥa say: Who is worthy of /b a place in b the World-to-Come? He who juxtaposes redemption of the evening prayer to the evening prayer. /b Therefore, this verse from Psalms should not be recited before the evening prayer either., b Rather, Rabbi Elazar said: Let this /b verse: “Lord, open my lips,” be recited only before b the afternoon prayer. /b , b Rav Ashi said /b another explanation: b Even if you say /b that Rabbi Yoḥa holds that “Lord, open my lips” is recited before b all /b prayers, including the morning and the evening prayers. b Since the Sages instituted /b this verse, b it is considered as an extended prayer; /b it is an inseparable part of the prayers, and if redemption is juxtaposed to this verse, it is no different than if redemption was juxtaposed to prayer directly.,Rabbi Ashi supports his claim: b As if you do not say so, how does one juxtapose /b redemption of the evening prayer to b the evening prayer? Mustn’t one recite: Help us lie down [ i hashkivenu /i ] /b after redemption? b Rather, since the Sages instituted /b the recitation of: b Help us lie down, it is considered as an extended blessing of redemption. So, too, since the Sages instituted /b this verse in prayer, b it is considered as an extended prayer. /b ,With regard to the verse with which the prayer concludes, the Gemara deliberates: b Now, since this /b verse: b “May the words of my mouth /b and the meditation of my heart b be acceptable /b before You,” can b connote the end /b of prayer, petitioning God that He accept the prayer that was just recited, b and /b it can b connote the beginning /b of the prayer b that he wants to recite: /b May the words of my mouth which I am about to recite be acceptable before You. If so, the question arises: b Why did the Sages institute /b that it is to be recited b after the eighteen blessings /b that constitute the i Amida /i ? b Let it be recited at the beginning /b of the prayer., b Rabbi Yehuda, son of Rabbi Shimon ben Pazi, said: /b This verse is recited after the eighteen blessings comprising the i Amida /i b because David only said /b this verse b after eighteen chapters /b of Psalms (end of ch. 19). b Therefore, the Sages instituted /b to recite it b after the eighteen blessings /b of the i Amida /i .,The Gemara asks: Are b these eighteen /b psalms? b They are nineteen /b chapters that precede that verse.,The Gemara answers: b “Happy is the man,” /b the first chapter of Psalms, b and “Why are the nations in an uproar,” /b the second chapter, b constitute a single chapter, /b so the nineteen chapters are actually eighteen.,The Gemara cites proof that the first two chapters are in fact a single chapter. b As Rabbi Yehuda, son of Rabbi Shimon ben Pazi, said: David said one hundred and three chapters, and he did not say i Halleluya /i /b in any of them b until he saw the downfall of the wicked. /b Only then could David say i Halleluya /i wholeheartedly. b As it is stated: “Let sinners cease from the earth, and let the wicked be no more. Bless the Lord, my soul, i Halleluya /i ” /b (Psalms 104:35).,Here too, the Gemara notes that the calculation appears inaccurate: Are b these one hundred and three /b psalms? b They are one hundred and four. Rather, conclude from this /b that b “Happy is the man” and “Why are the nations in uproar” constitute a single portion. /b ,Additional proof that these two chapters comprise a single portion is cited from what b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yoḥa said: /b |
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| 27. Andocides, Orations, 3.22 Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 433 |
| 28. Andocides, Orations, 3.22 Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 433 |
| 31. Anon., Testament of Adam, 3.2, 3.4, 3.7 Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 93 |
| 32. Anon., Gospel of Bartholomew, 21.6 Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 946 |
34. Anon., 4 Ezra, 3.20-3.22, 3.26, 4.4, 4.21, 4.27-4.32, 7.11-7.14, 7.36, 7.48, 7.116-7.131 Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 122, 124, 194, 452, 473 | 3.20. "Yet thou didst not take away from them their evil heart, so that thy law might bring forth fruit in them. 3.21. For the first Adam, burdened with an evil heart, transgressed and was overcome, as were also all who were descended from him. 3.22. Thus the disease became permanent; the law was in the people's heart along with the evil root, but what was good departed, and the evil remained. 3.26. in everything doing as Adam and all his descendants had done, for they also had the evil heart. 4.4. If you can solve one of them for me, I also will show you the way you desire to see, and will teach you why the heart is evil." 4.21. For as the land is assigned to the forest and the sea to its waves, so also those who dwell upon earth can understand only what is on the earth, and he who is above the heavens can understand what is above the height of the heavens." 4.27. For it will not be able to bring the things that have been promised to the righteous in their appointed times, because this age is full of sadness and infirmities. 4.28. For the evil about which you ask me has been sown, but the harvest of it has not yet come. 4.29. If therefore that which has been sown is not reaped, and if the place where the evil has been sown does not pass away, the field where the good has been sown will not come. 4.30. For a grain of evil seed was sown in Adam's heart from the beginning, and how much ungodliness it has produced until now, and will produce until the time of threshing comes! 4.31. Consider now for yourself how much fruit of ungodliness a grain of evil seed has produced. 4.32. When heads of grain without number are sown, how great a threshing floor they will fill!" 7.11. For I made the world for their sake, and when Adam transgressed my statutes, what had been made was judged. 7.12. And so the entrances of this world were made narrow and sorrowful and toilsome; they are few and evil, full of dangers and involved in great hardships. 7.13. But the entrances of the greater world are broad and safe, and really yield the fruit of immortality. 7.14. Therefore unless the living pass through the difficult and vain experiences, they can never receive those things that have been reserved for them. 7.36. Then the pit of torment shall appear, and opposite it shall be the place of rest; and the furnace of hell shall be disclosed, and opposite it the paradise of delight. 7.48. For an evil heart has grown up in us, which has alienated us from God, and has brought us into corruption and the ways of death, and has shown us the paths of perdition and removed us far from life -- and that not just a few of us but almost all who have been created!" |
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| 35. Anon., Testament of Abraham, None Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 194 |
| 36. Anon., 2 Enoch, 29.4-29.5, 71.1 Tagged with subjects: •restoration, adam, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 194, 946 |
