The Ancient Mediterranean Religions Index Database

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378 results for "son"

1. Septuagint, Numbers, 11.24 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 38

2. Septuagint, Psalms, 1.3, 50.13, 98.1, 103.29, 106.9, 140.8 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 434, 444; Levison (2009), Filled with the Spirit, 32

3. Septuagint, Proverbs, 4.27, 6.30 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 38, 444

4. Septuagint, Genesis, 1.11, 8.6-8.12 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 38, 434

5. Septuagint, Exodus, 4.1 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 38

6. Septuagint, Daniel, 7.9-7.10 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 445

7. Septuagint, Baruch, 5.5 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 443

8. Septuagint, 2 Esdras, 7.28-7.29, 12.32, 13.3, 13.25, 14.9 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nous, son of god •son of god, son of man and •son of god, begotten Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 188, 319

9. Septuagint, Tobit, 8.6, 14.5 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 443; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 33

8.6. Thou madest Adam and gavest him Eve his wife as a helper and support.From them the race of mankind has sprung.Thou didst say, `It is not good that the man should be alone;let us make a helper for him like himself. 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it.

10. Septuagint, 1 Kings, 7.12 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 38

11. Hebrew Bible, Job, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 33

29.12. "כִּי־אֲמַלֵּט עָנִי מְשַׁוֵּעַ וְיָתוֹם וְלֹא־עֹזֵר לוֹ׃",

29.12. "Because I delivered the poor that cried, The fatherless also, that had none to help him.",

12. Hebrew Bible, Ruth, 2.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •god, sons of •sons (sonship), god, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 719

2.10. "Then she fell on her face, and bowed down to the ground, and said unto him: ‘Why have I found favour in thy sight, that thou shouldest take cognizance of me, seeing I am a foreigner?’",

13. Hebrew Bible, Psalms, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 75

110.1. "לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃",

110.1. "A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'",

14. Hebrew Bible, Proverbs, 1.31, 3.19-3.20, 8.22-8.32, 13.12, 27.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 434; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 78, 120, 123, 145, 146, 157, 158, 179, 185, 199, 202, 213, 316; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 33

1.31. "וְיֹאכְלוּ מִפְּרִי דַרְכָּם וּמִמֹּעֲצֹתֵיהֶם יִשְׂבָּעוּ׃", 3.19. "יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃", 8.22. "יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃", 8.23. "מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃", 8.24. "בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃", 8.25. "בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃", 8.26. "עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃", 8.27. "בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃", 8.28. "בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃", 8.29. "בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃", 8.31. "מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם׃", 8.32. "וְעַתָּה בָנִים שִׁמְעוּ־לִי וְאַשְׁרֵי דְּרָכַי יִשְׁמֹרוּ׃", 13.12. "תּוֹחֶלֶת מְמֻשָּׁכָה מַחֲלָה־לֵב וְעֵץ חַיִּים תַּאֲוָה בָאָה׃", 27.18. "נֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ וְשֹׁמֵר אֲדֹנָיו יְכֻבָּד׃",

1.31. "Therefore shall they eat of the fruit of their own way, and be filled with their own devices.", 3.19. "The LORD by wisdom founded the earth; By understanding He established the heavens.", 3.20. "By His knowledge the depths were broken up, And the skies drop down the dew.", 8.22. "The LORD made me as the beginning of His way, The first of His works of old.", 8.23. "I was set up from everlasting, from the beginning, Or ever the earth was.", 8.24. "When there were no depths, I was brought forth; When there were no fountains abounding with water.", 8.25. "Before the mountains were settled, Before the hills was I brought forth;", 8.26. "While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world.", 8.27. "When He established the heavens, I was there; When He set a circle upon the face of the deep,", 8.28. "When He made firm the skies above, When the fountains of the deep showed their might,", 8.29. "When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;", 8.30. "Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,", 8.31. "Playing in His habitable earth, And my delights are with the sons of men.", 8.32. "Now therefore, ye children, hearken unto me; For happy are they that keep my ways.", 13.12. "Hope deferred maketh the heart sick; But desire fulfilled is a tree of life.", 27.18. "Whoso keepeth the fig-tree shall eat the fruit thereof; And he that waiteth on his master shall be honoured.",

15. Hebrew Bible, Numbers, 6.1-6.21, 6.25, 11.12, 12.8, 14.4, 14.22, 24.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 445; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 248; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 120, 123, 160, 183; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 35, 149

6.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 6.1. "וּבַיּוֹם הַשְּׁמִינִי יָבִא שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל מוֹעֵד׃", 6.2. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אוֹ־אִשָּׁה כִּי יַפְלִא לִנְדֹּר נֶדֶר נָזִיר לְהַזִּיר לַיהוָה׃", 6.2. "וְהֵנִיף אוֹתָם הַכֹּהֵן תְּנוּפָה לִפְנֵי יְהוָה קֹדֶשׁ הוּא לַכֹּהֵן עַל חֲזֵה הַתְּנוּפָה וְעַל שׁוֹק הַתְּרוּמָה וְאַחַר יִשְׁתֶּה הַנָּזִיר יָיִן׃", 6.3. "מִיַּיִן וְשֵׁכָר יַזִּיר חֹמֶץ יַיִן וְחֹמֶץ שֵׁכָר לֹא יִשְׁתֶּה וְכָל־מִשְׁרַת עֲנָבִים לֹא יִשְׁתֶּה וַעֲנָבִים לַחִים וִיבֵשִׁים לֹא יֹאכֵל׃", 6.4. "כֹּל יְמֵי נִזְרוֹ מִכֹּל אֲשֶׁר יֵעָשֶׂה מִגֶּפֶן הַיַּיִן מֵחַרְצַנִּים וְעַד־זָג לֹא יֹאכֵל׃", 6.5. "כָּל־יְמֵי נֶדֶר נִזְרוֹ תַּעַר לֹא־יַעֲבֹר עַל־רֹאשׁוֹ עַד־מְלֹאת הַיָּמִם אֲשֶׁר־יַזִּיר לַיהוָה קָדֹשׁ יִהְיֶה גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ׃", 6.6. "כָּל־יְמֵי הַזִּירוֹ לַיהוָה עַל־נֶפֶשׁ מֵת לֹא יָבֹא׃", 6.7. "לְאָבִיו וּלְאִמּוֹ לְאָחִיו וּלְאַחֹתוֹ לֹא־יִטַּמָּא לָהֶם בְּמֹתָם כִּי נֵזֶר אֱלֹהָיו עַל־רֹאשׁוֹ׃", 6.8. "כֹּל יְמֵי נִזְרוֹ קָדֹשׁ הוּא לַיהוָה׃", 6.9. "וְכִי־יָמוּת מֵת עָלָיו בְּפֶתַע פִּתְאֹם וְטִמֵּא רֹאשׁ נִזְרוֹ וְגִלַּח רֹאשׁוֹ בְּיוֹם טָהֳרָתוֹ בַּיּוֹם הַשְּׁבִיעִי יְגַלְּחֶנּוּ׃", 6.11. "וְעָשָׂה הַכֹּהֵן אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא עַל־הַנָּפֶשׁ וְקִדַּשׁ אֶת־רֹאשׁוֹ בַּיּוֹם הַהוּא׃", 6.12. "וְהִזִּיר לַיהוָה אֶת־יְמֵי נִזְרוֹ וְהֵבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְאָשָׁם וְהַיָּמִים הָרִאשֹׁנִים יִפְּלוּ כִּי טָמֵא נִזְרוֹ׃", 6.13. "וְזֹאת תּוֹרַת הַנָּזִיר בְּיוֹם מְלֹאת יְמֵי נִזְרוֹ יָבִיא אֹתוֹ אֶל־פֶּתַח אֹהֶל מוֹעֵד׃", 6.14. "וְהִקְרִיב אֶת־קָרְבָּנוֹ לַיהוָה כֶּבֶשׂ בֶּן־שְׁנָתוֹ תָמִים אֶחָד לְעֹלָה וְכַבְשָׂה אַחַת בַּת־שְׁנָתָהּ תְּמִימָה לְחַטָּאת וְאַיִל־אֶחָד תָּמִים לִשְׁלָמִים׃", 6.15. "וְסַל מַצּוֹת סֹלֶת חַלֹּת בְּלוּלֹת בַּשֶּׁמֶן וּרְקִיקֵי מַצּוֹת מְשֻׁחִים בַּשָּׁמֶן וּמִנְחָתָם וְנִסְכֵּיהֶם׃", 6.16. "וְהִקְרִיב הַכֹּהֵן לִפְנֵי יְהוָה וְעָשָׂה אֶת־חַטָּאתוֹ וְאֶת־עֹלָתוֹ׃", 6.17. "וְאֶת־הָאַיִל יַעֲשֶׂה זֶבַח שְׁלָמִים לַיהוָה עַל סַל הַמַּצּוֹת וְעָשָׂה הַכֹּהֵן אֶת־מִנְחָתוֹ וְאֶת־נִסְכּוֹ׃", 6.18. "וְגִלַּח הַנָּזִיר פֶּתַח אֹהֶל מוֹעֵד אֶת־רֹאשׁ נִזְרוֹ וְלָקַח אֶת־שְׂעַר רֹאשׁ נִזְרוֹ וְנָתַן עַל־הָאֵשׁ אֲשֶׁר־תַּחַת זֶבַח הַשְּׁלָמִים׃", 6.19. "וְלָקַח הַכֹּהֵן אֶת־הַזְּרֹעַ בְּשֵׁלָה מִן־הָאַיִל וְחַלַּת מַצָּה אַחַת מִן־הַסַּל וּרְקִיק מַצָּה אֶחָד וְנָתַן עַל־כַּפֵּי הַנָּזִיר אַחַר הִתְגַּלְּחוֹ אֶת־נִזְרוֹ׃", 6.21. "זֹאת תּוֹרַת הַנָּזִיר אֲשֶׁר יִדֹּר קָרְבָּנוֹ לַיהוָה עַל־נִזְרוֹ מִלְּבַד אֲשֶׁר־תַּשִּׂיג יָדוֹ כְּפִי נִדְרוֹ אֲשֶׁר יִדֹּר כֵּן יַעֲשֶׂה עַל תּוֹרַת נִזְרוֹ׃", 6.25. "יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃", 11.12. "הֶאָנֹכִי הָרִיתִי אֵת כָּל־הָעָם הַזֶּה אִם־אָנֹכִי יְלִדְתִּיהוּ כִּי־תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת־הַיֹּנֵק עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו׃", 12.8. "פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃", 14.4. "וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה׃", 14.4. "וַיַּשְׁכִּמוּ בַבֹּקֶר וַיַּעֲלוּ אֶל־רֹאשׁ־הָהָר לֵאמֹר הִנֶּנּוּ וְעָלִינוּ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר יְהוָה כִּי חָטָאנוּ׃", 14.22. "כִּי כָל־הָאֲנָשִׁים הָרֹאִים אֶת־כְּבֹדִי וְאֶת־אֹתֹתַי אֲשֶׁר־עָשִׂיתִי בְמִצְרַיִם וּבַמִּדְבָּר וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי׃", 24.7. "יִזַּל־מַיִם מִדָּלְיָו וְזַרְעוֹ בְּמַיִם רַבִּים וְיָרֹם מֵאֲגַג מַלְכּוֹ וְתִנַּשֵּׂא מַלְכֻתוֹ׃",

6.1. "And the LORD spoke unto Moses, saying:", 6.2. "Speak unto the children of Israel, and say unto them: When either man or woman shall clearly utter a vow, the vow of a Nazirite, to consecrate himself unto the LORD,", 6.3. "he shall abstain from wine and strong drink: he shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat fresh grapes or dried.", 6.4. "All the days of his Naziriteship shall he eat nothing that is made of the grape-vine, from the pressed grapes even to the grapestone.", 6.5. "All the days of his vow of Naziriteship there shall no razor come upon his head; until the days be fulfilled, in which he consecrateth himself unto the LORD, he shall be holy, he shall let the locks of the hair of his head grow long.", 6.6. "All the days that he consecrateth himself unto the LORD he shall not come near to a dead body.", 6.7. "He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die; because his consecration unto God is upon his head.", 6.8. "All the days of his Naziriteship he is holy unto the LORD.", 6.9. "And if any man die very suddenly beside him, and he defile his consecrated head, then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.", 6.10. "And on the eighth day he shall bring two turtledoves, or two young pigeons, to the priest, to the door of the tent of meeting.", 6.11. "And the priest shall prepare one for a sin-offering, and the other for a burnt-offering, and make atonement for him, for that he sinned by reason of the dead; and he shall hallow his head that same day.", 6.12. "And he shall consecrate unto the LORD the days of his Naziriteship, and shall bring a he-lamb of the first year for a guilt-offering; but the former days shall be void, because his consecration was defiled. .", 6.13. "And this is the law of the Nazirite, when the days of his consecration are fulfilled: he shall abring it unto the door of the tent of meeting;", 6.14. "and he shall present his offering unto the LORD, one he-lamb of the first year without blemish for a burnt-offering, and one ewe-lamb of the first year without blemish for a sin-offering, and one ram without blemish for peace-offerings,", 6.15. "and a basket of unleavened bread, cakes of fine flour mingled with oil, and unleavened wafers spread with oil, and their meal-offering, and their drink-offerings.", 6.16. "And the priest shall bring them before the LORD, and shall offer his sin-offering, and his burnt-offering.", 6.17. "And he shall offer the ram for a sacrifice of peace-offerings unto the LORD, with the basket of unleavened bread; the priest shall offer also the meal-offering thereof, and the drink-offering thereof.", 6.18. "And the Nazirite shall shave his consecrated head at the door of the tent of meeting, and shall take the hair of his consecrated head, and put it on the fire which is under the sacrifice of peace-offerings.", 6.19. "And the priest shall take the shoulder of the ram when it is sodden, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazirite, after he hath shaven his consecrated head.", 6.20. "And the priest shall wave them for a wave-offering before the LORD; this is holy for the priest, together with the breast of waving and the thigh of heaving; and after that the Nazirite may drink wine.", 6.21. "This is the law of the Nazirite who voweth, and of his offering unto the LORD for his Naziriteship, beside that for which his means suffice; according to his vow which he voweth, so he must do after the law of his Naziriteship.", 6.25. "The LORD make His face to shine upon thee, and be gracious unto thee;", 11.12. "Have I conceived all this people? have I brought them forth, that Thou shouldest say unto me: Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which Thou didst swear unto their fathers?", 12.8. "with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’", 14.4. "And they said one to another: ‘Let us make a captain, and let us return into Egypt.’", 14.22. "surely all those men that have seen My glory, and My signs, which I wrought in Egypt and in the wilderness, yet have put Me to proof these ten times, and have not hearkened to My voice;", 24.7. "Water shall flow from his branches, And his seed shall be in many waters; And his king shall be higher than Agag, And his kingdom shall be exalted.",

16. Hebrew Bible, Nahum, 3.8-3.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nous, son of god •son of god, begotten •son of god Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 120; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 33

3.8. "הֲתֵיטְבִי מִנֹּא אָמוֹן הַיֹּשְׁבָה בַּיְאֹרִים מַיִם סָבִיב לָהּ אֲשֶׁר־חֵיל יָם מִיָּם חוֹמָתָהּ׃", 3.9. "כּוּשׁ עָצְמָה וּמִצְרַיִם וְאֵין קֵצֶה פּוּט וְלוּבִים הָיוּ בְּעֶזְרָתֵךְ׃",

3.8. "Art thou better than No-amon, That was situate among the rivers, That had the waters round about her; Whose rampart was the sea, and of the sea her wall?", 3.9. "Ethiopia and Egypt were thy strength, and it was infinite; Put and Lubim were thy helpers.",

17. Hebrew Bible, Leviticus, 17.7, 29.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 147

17.7. "וְלֹא־יִזְבְּחוּ עוֹד אֶת־זִבְחֵיהֶם לַשְּׂעִירִם אֲשֶׁר הֵם זֹנִים אַחֲרֵיהֶם חֻקַּת עוֹלָם תִּהְיֶה־זֹּאת לָהֶם לְדֹרֹתָם׃",

17.7. "And they shall no more sacrifice their sacrifices unto the satyrs, after whom they go astray. This shall be a statute for ever unto them throughout their generations. .",

18. Hebrew Bible, Esther, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 120, 183

2.7. "וַיְהִי אֹמֵן אֶת־הֲדַסָּה הִיא אֶסְתֵּר בַּת־דֹּדוֹ כִּי אֵין לָהּ אָב וָאֵם וְהַנַּעֲרָה יְפַת־תֹּאַר וְטוֹבַת מַרְאֶה וּבְמוֹת אָבִיהָ וְאִמָּהּ לְקָחָהּ מָרְדֳּכַי לוֹ לְבַת׃",

2.7. "And he brought up Hadassah, that is, Esther, his uncle’s daughter; for she had neither father nor mother, and the maiden was of beautiful form and fair to look on; and when her father and mother were dead, Mordecai took her for his own daughter.",

19. Hebrew Bible, Exodus, 3.7, 4.4-4.5, 12.3, 13.2, 16.4, 16.20, 16.27, 17.1-17.2, 20.20, 33.20, 34.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 38, 445; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 160, 333; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 28, 148, 149

3.7. "וַיֹּאמֶר יְהוָה רָאֹה רָאִיתִי אֶת־עֳנִי עַמִּי אֲשֶׁר בְּמִצְרָיִם וְאֶת־צַעֲקָתָם שָׁמַעְתִּי מִפְּנֵי נֹגְשָׂיו כִּי יָדַעְתִּי אֶת־מַכְאֹבָיו׃", 4.4. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה שְׁלַח יָדְךָ וֶאֱחֹז בִּזְנָבוֹ וַיִּשְׁלַח יָדוֹ וַיַּחֲזֶק בּוֹ וַיְהִי לְמַטֶּה בְּכַפּוֹ׃", 4.5. "לְמַעַן יַאֲמִינוּ כִּי־נִרְאָה אֵלֶיךָ יְהוָה אֱלֹהֵי אֲבֹתָם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב׃", 12.3. "וַיָּקָם פַּרְעֹה לַיְלָה הוּא וְכָל־עֲבָדָיו וְכָל־מִצְרַיִם וַתְּהִי צְעָקָה גְדֹלָה בְּמִצְרָיִם כִּי־אֵין בַּיִת אֲשֶׁר אֵין־שָׁם מֵת׃", 12.3. "דַּבְּרוּ אֶל־כָּל־עֲדַת יִשְׂרָאֵל לֵאמֹר בֶּעָשֹׂר לַחֹדֶשׁ הַזֶּה וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית־אָבֹת שֶׂה לַבָּיִת׃", 13.2. "וַיִּסְעוּ מִסֻּכֹּת וַיַּחֲנוּ בְאֵתָם בִּקְצֵה הַמִּדְבָּר׃", 13.2. "קַדֶּשׁ־לִי כָל־בְּכוֹר פֶּטֶר כָּל־רֶחֶם בִּבְנֵי יִשְׂרָאֵל בָּאָדָם וּבַבְּהֵמָה לִי הוּא׃", 16.4. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן־הַשָּׁמָיִם וְיָצָא הָעָם וְלָקְטוּ דְּבַר־יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם־לֹא׃", 16.27. "וַיְהִי בַּיּוֹם הַשְּׁבִיעִי יָצְאוּ מִן־הָעָם לִלְקֹט וְלֹא מָצָאוּ׃", 17.1. "וַיִּסְעוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל מִמִּדְבַּר־סִין לְמַסְעֵיהֶם עַל־פִּי יְהוָה וַיַּחֲנוּ בִּרְפִידִים וְאֵין מַיִם לִשְׁתֹּת הָעָם׃", 17.1. "וַיַּעַשׂ יְהוֹשֻׁעַ כַּאֲשֶׁר אָמַר־לוֹ מֹשֶׁה לְהִלָּחֵם בַּעֲמָלֵק וּמֹשֶׁה אַהֲרֹן וְחוּר עָלוּ רֹאשׁ הַגִּבְעָה׃", 17.2. "וַיָּרֶב הָעָם עִם־מֹשֶׁה וַיֹּאמְרוּ תְּנוּ־לָנוּ מַיִם וְנִשְׁתֶּה וַיֹּאמֶר לָהֶם מֹשֶׁה מַה־תְּרִיבוּן עִמָּדִי מַה־תְּנַסּוּן אֶת־יְהוָה׃", 34.29. "וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ׃",

3.7. "And the LORD said: ‘I have surely seen the affliction of My people that are in Egypt, and have heard their cry by reason of their taskmasters; for I know their pains;", 4.4. "And the LORD said unto Moses: ‘Put forth thy hand, and take it by the tail—and he put forth his hand, and laid hold of it, and it became a rod in his hand—", 4.5. "that they may believe that the LORD, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.’", 12.3. "Speak ye unto all the congregation of Israel, saying: In the tenth day of this month they shall take to them every man a lamb, according to their fathers’houses, a lamb for a household;", 13.2. "’Sanctify unto Me all the first-born, whatsoever opens the womb among the children of Israel, both of man and of beast, it is Mine.’", 16.4. "Then said the LORD unto Moses: ‘Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may prove them, whether they will walk in My law, or not.", 16.20. "Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and rotted; and Moses was wroth with them.", 16.27. "And it came to pass on the seventh day, that there went out some of the people to gather, and they found none.", 17.1. "And all the congregation of the children of Israel journeyed from the wilderness of Sin, by their stages, according to the commandment of the LORD, and encamped in Rephidim; and there was no water for the people to drink.", 17.2. "Wherefore the people strove with Moses, and said: ‘Give us water that we may drink.’ And Moses said unto them: ‘Why strive ye with me? wherefore do ye try the LORD?’", 20.20. "Ye shall not make with Me—gods of silver, or gods of gold, ye shall not make unto you.", 33.20. "And He said: ‘Thou canst not see My face, for man shall not see Me and live.’", 34.29. "And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth abeams while He talked with him.",

20. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 344

49.9. "גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא מִי יְקִימֶנּוּ׃",

49.9. "Judah is a lion’s whelp; From the prey, my son, thou art gone up. He stooped down, he couched as a lion, And as a lioness; who shall rouse him up?",

21. Hebrew Bible, Hosea, 10.1, 11.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 434; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 148

10.1. "גֶּפֶן בּוֹקֵק יִשְׂרָאֵל פְּרִי יְשַׁוֶּה־לּוֹ כְּרֹב לְפִרְיוֹ הִרְבָּה לַמִּזְבְּחוֹת כְּטוֹב לְאַרְצוֹ הֵיטִיבוּ מַצֵּבוֹת׃", 10.1. "בְּאַוָּתִי וְאֶסֳּרֵם וְאֻסְּפוּ עֲלֵיהֶם עַמִּים בְּאָסְרָם לִשְׁתֵּי עינתם [עוֹנֹתָם׃]", 11.1. "אַחֲרֵי יְהוָה יֵלְכוּ כְּאַרְיֵה יִשְׁאָג כִּי־הוּא יִשְׁאַג וְיֶחֶרְדוּ בָנִים מִיָּם׃", 11.1. "כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ וּמִמִּצְרַיִם קָרָאתִי לִבְנִי׃",

10.1. "Israel was a luxuriant vine, Which put forth fruit freely: As his fruit increased, He increased his altars; The more goodly his land was, The more goodly were his pillars.", 11.1. "When Israel was a child, then I loved him, And out of Egypt I called My son.",

22. Hebrew Bible, Deuteronomy, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 87

22.20. "But if this thing be true, that the tokens of virginity were not found in the damsel;",

23. Hebrew Bible, Amos, 5.23 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •god, sons of •sons (sonship), god, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 1064

5.23. "הָסֵר מֵעָלַי הֲמוֹן שִׁרֶיךָ וְזִמְרַת נְבָלֶיךָ לֹא אֶשְׁמָע׃",

5.23. "Take thou away from Me the noise of thy songs; And let Me not hear the melody of thy psalteries.",

24. Hebrew Bible, 2 Samuel, 1.2, 7.14, 14.22, 14.33 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •god, sons of •sons (sonship), god, of •psalms of solomon, son of god •son of god, qumran texts •son of god •son, of god •manuscripts, son of god Found in books: Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 199; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60; Levison (2023), The Greek Life of Adam and Eve. 719; deSilva (2022), Ephesians, 211

1.2. "וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וְהִנֵּה אִישׁ בָּא מִן־הַמַּחֲנֶה מֵעִם שָׁאוּל וּבְגָדָיו קְרֻעִים וַאֲדָמָה עַל־רֹאשׁוֹ וַיְהִי בְּבֹאוֹ אֶל־דָּוִד וַיִּפֹּל אַרְצָה וַיִּשְׁתָּחוּ׃", 1.2. "אַל־תַּגִּידוּ בְגַת אַל־תְּבַשְּׂרוּ בְּחוּצֹת אַשְׁקְלוֹן פֶּן־תִּשְׂמַחְנָה בְּנוֹת פְּלִשְׁתִּים פֶּן־תַּעֲלֹזְנָה בְּנוֹת הָעֲרֵלִים׃", 7.14. "אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃", 14.22. "וַיִּפֹּל יוֹאָב אֶל־פָּנָיו אַרְצָה וַיִּשְׁתַּחוּ וַיְבָרֶךְ אֶת־הַמֶּלֶךְ וַיֹּאמֶר יוֹאָב הַיּוֹם יָדַע עַבְדְּךָ כִּי־מָצָאתִי חֵן בְּעֵינֶיךָ אֲדֹנִי הַמֶּלֶךְ אֲשֶׁר־עָשָׂה הַמֶּלֶךְ אֶת־דְּבַר עבדו [עַבְדֶּךָ׃]", 14.33. "וַיָּבֹא יוֹאָב אֶל־הַמֶּלֶךְ וַיַּגֶּד־לוֹ וַיִּקְרָא אֶל־אַבְשָׁלוֹם וַיָּבֹא אֶל־הַמֶּלֶךְ וַיִּשְׁתַּחוּ לוֹ עַל־אַפָּיו אַרְצָה לִפְנֵי הַמֶּלֶךְ וַיִּשַּׁק הַמֶּלֶךְ לְאַבְשָׁלוֹם׃",

1.2. "it came to pass on the third day, that, behold, a man came out of the camp from Sha᾽ul, with his clothes rent, and earth upon his head: and so it was, when he came to David, that he fell to the earth, and bowed down.", 7.14. "I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:", 14.22. "And Yo᾽av fell to the ground on his face, and bowed himself, and thanked the king: and Yo᾽av said, To day thy servant knows that I have found favour in thy sight, my lord, O king, in that the king has fulfilled the request of his servant.", 14.33. "So Yo᾽av came to the king, and told him: and he called for Avshalom, and he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Av-shalom.",

25. Hebrew Bible, 2 Kings, 2.11, 4.37, 17.23, 19.2, 19.10, 20.1, 22.8-22.20, 22.42 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sons of god, euhemeristic interpretations of •god, sons of •sons (sonship), god, of •son of god •sons of god Found in books: Allison (2018), 4 Baruch, 444; Levison (2023), The Greek Life of Adam and Eve. 719, 1064; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 57, 139; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 33

2.11. "וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב־אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם׃", 4.37. "וַתָּבֹא וַתִּפֹּל עַל־רַגְלָיו וַתִּשְׁתַּחוּ אָרְצָה וַתִּשָּׂא אֶת־בְּנָהּ וַתֵּצֵא׃", 17.23. "עַד אֲשֶׁר־הֵסִיר יְהוָה אֶת־יִשְׂרָאֵל מֵעַל פָּנָיו כַּאֲשֶׁר דִּבֶּר בְּיַד כָּל־עֲבָדָיו הַנְּבִיאִים וַיִּגֶל יִשְׂרָאֵל מֵעַל אַדְמָתוֹ אַשּׁוּרָה עַד הַיּוֹם הַזֶּה׃", 19.2. "וַיִּשְׁלַח אֶת־אֶלְיָקִים אֲשֶׁר־עַל־הַבַּיִת וְשֶׁבְנָא הַסֹּפֵר וְאֵת זִקְנֵי הַכֹּהֲנִים מִתְכַּסִּים בַּשַּׂקִּים אֶל־יְשַׁעְיָהוּ הַנָּבִיא בֶּן־אָמוֹץ׃", 19.2. "וַיִּשְׁלַח יְשַׁעְיָהוּ בֶן־אָמוֹץ אֶל־חִזְקִיָּהוּ לֵאמֹר כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר הִתְפַּלַּלְתָּ אֵלַי אֶל־סַנְחֵרִב מֶלֶךְ־אַשּׁוּר שָׁמָעְתִּי׃", 20.1. "וַיֹּאמֶר יְחִזְקִיָּהוּ נָקֵל לַצֵּל לִנְטוֹת עֶשֶׂר מַעֲלוֹת לֹא כִי יָשׁוּב הַצֵּל אֲחֹרַנִּית עֶשֶׂר מַעֲלוֹת׃", 20.1. "בַּיָּמִים הָהֵם חָלָה חִזְקִיָּהוּ לָמוּת וַיָּבֹא אֵלָיו יְשַׁעְיָהוּ בֶן־אָמוֹץ הַנָּבִיא וַיֹּאמֶר אֵלָיו כֹּה־אָמַר יְהוָה צַו לְבֵיתֶךָ כִּי מֵת אַתָּה וְלֹא תִחְיֶה׃", 22.8. "וַיֹּאמֶר חִלְקִיָּהוּ הַכֹּהֵן הַגָּדוֹל עַל־שָׁפָן הַסֹּפֵר סֵפֶר הַתּוֹרָה מָצָאתִי בְּבֵית יְהוָה וַיִּתֵּן חִלְקִיָּה אֶת־הַסֵּפֶר אֶל־שָׁפָן וַיִּקְרָאֵהוּ׃", 22.9. "וַיָּבֹא שָׁפָן הַסֹּפֵר אֶל־הַמֶּלֶךְ וַיָּשֶׁב אֶת־הַמֶּלֶךְ דָּבָר וַיֹּאמֶר הִתִּיכוּ עֲבָדֶיךָ אֶת־הַכֶּסֶף הַנִּמְצָא בַבַּיִת וַיִּתְּנֻהוּ עַל־יַד עֹשֵׂי הַמְּלָאכָה הַמֻּפְקָדִים בֵּית יְהוָה׃", 22.11. "וַיְהִי כִּשְׁמֹעַ הַמֶּלֶךְ אֶת־דִּבְרֵי סֵפֶר הַתּוֹרָה וַיִּקְרַע אֶת־בְּגָדָיו׃", 22.12. "וַיְצַו הַמֶּלֶךְ אֶת־חִלְקִיָּה הַכֹּהֵן וְאֶת־אֲחִיקָם בֶּן־שָׁפָן וְאֶת־עַכְבּוֹר בֶּן־מִיכָיָה וְאֵת שָׁפָן הַסֹּפֵר וְאֵת עֲשָׂיָה עֶבֶד־הַמֶּלֶךְ לֵאמֹר׃", 22.13. "לְכוּ דִרְשׁוּ אֶת־יְהוָה בַּעֲדִי וּבְעַד־הָעָם וּבְעַד כָּל־יְהוּדָה עַל־דִּבְרֵי הַסֵּפֶר הַנִּמְצָא הַזֶּה כִּי־גְדוֹלָה חֲמַת יְהוָה אֲשֶׁר־הִיא נִצְּתָה בָנוּ עַל אֲשֶׁר לֹא־שָׁמְעוּ אֲבֹתֵינוּ עַל־דִּבְרֵי הַסֵּפֶר הַזֶּה לַעֲשׂוֹת כְּכָל־הַכָּתוּב עָלֵינוּ׃", 22.14. "וַיֵּלֶךְ חִלְקִיָּהוּ הַכֹּהֵן וַאֲחִיקָם וְעַכְבּוֹר וְשָׁפָן וַעֲשָׂיָה אֶל־חֻלְדָּה הַנְּבִיאָה אֵשֶׁת שַׁלֻּם בֶּן־תִּקְוָה בֶּן־חַרְחַס שֹׁמֵר הַבְּגָדִים וְהִיא יֹשֶׁבֶת בִּירוּשָׁלִַם בַּמִּשְׁנֶה וַיְדַבְּרוּ אֵלֶיהָ׃", 22.15. "וַתֹּאמֶר אֲלֵיהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אִמְרוּ לָאִישׁ אֲשֶׁר־שָׁלַח אֶתְכֶם אֵלָי׃", 22.16. "כֹּה אָמַר יְהוָה הִנְנִי מֵבִיא רָעָה אֶל־הַמָּקוֹם הַזֶּה וְעַל־יֹשְׁבָיו אֵת כָּל־דִּבְרֵי הַסֵּפֶר אֲשֶׁר קָרָא מֶלֶךְ יְהוּדָה׃", 22.17. "תַּחַת אֲשֶׁר עֲזָבוּנִי וַיְקַטְּרוּ לֵאלֹהִים אֲחֵרִים לְמַעַן הַכְעִיסֵנִי בְּכֹל מַעֲשֵׂה יְדֵיהֶם וְנִצְּתָה חֲמָתִי בַּמָּקוֹם הַזֶּה וְלֹא תִכְבֶּה׃", 22.18. "וְאֶל־מֶלֶךְ יְהוּדָה הַשֹּׁלֵחַ אֶתְכֶם לִדְרֹשׁ אֶת־יְהוָה כֹּה תֹאמְרוּ אֵלָיו כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל הַדְּבָרִים אֲשֶׁר שָׁמָעְתָּ׃", 22.19. "יַעַן רַךְ־לְבָבְךָ וַתִּכָּנַע מִפְּנֵי יְהוָה בְּשָׁמְעֲךָ אֲשֶׁר דִּבַּרְתִּי עַל־הַמָּקוֹם הַזֶּה וְעַל־יֹשְׁבָיו לִהְיוֹת לְשַׁמָּה וְלִקְלָלָה וַתִּקְרַע אֶת־בְּגָדֶיךָ וַתִּבְכֶּה לְפָנָי וְגַם אָנֹכִי שָׁמַעְתִּי נְאֻם־יְהוָה׃",

2.11. "And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both assunder; and Elijah went up by a whirlwind into heaven.", 4.37. "Then she went in, and fell at his feet, and bowed down to the ground; and she took up her son, and went out.", 17.23. "until the LORD removed Israel out of His sight, as He spoke by the hand of all His servants the prophets. So Israel was carried away out of their own land to Assyria, unto this day.", 19.2. "And he sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, unto Isaiah the prophet the son of Amoz.", 19.10. "’Thus shall ye speak to Hezekiah king of Judah, saying: Let not thy God in whom thou trustest beguile thee, saying: Jerusalem shall not be given into the hand of the king of Assyria.", 20.1. "In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came to him, and said unto him: ‘Thus saith the LORD: Set thy house in order; for thou shalt die, and not live.’", 22.8. "And Hilkiah the high priest said unto Shaphan the scribe: ‘I have found the book of the Law in the house of the LORD.’ And Hilkiah delivered the book to Shaphan, and he read it.", 22.9. "And Shaphan the scribe came to the king, and brought back word unto the king, and said: ‘Thy servants have poured out the money that was found in the house, and have delivered it into the hand of the workmen that have the oversight of the house of the LORD.’", 22.10. "And Shaphan the scribe told the king, saying: ‘Hilkiah the priest hath delivered me a book.’ And Shaphan read it before the king.", 22.11. "And it came to pass, when the king had heard the words of the book of the Law, that he rent his clothes.", 22.12. "And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Micaiah, and Shaphan the scribe, and Asaiah the king’s servant, saying:", 22.13. "’Go ye, inquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found; for great is the wrath of the LORD that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us.’", 22.14. "So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asaiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe—now she dwelt in Jerusalem in the second quarter—and they spoke with her.", 22.15. "And she said unto them: ‘Thus saith the LORD, the God of Israel: Tell ye the man that sent you unto me:", 22.16. "Thus saith the LORD: Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book which the king of Judah hath read;", 22.17. "because they have forsaken Me, and have offered unto other gods, that they might provoke Me with all the work of their hands; therefore My wrath shall be kindled against this place, and it shall not be quenched.", 22.18. "But unto the king of Judah, who sent you to inquire of the LORD, thus shall ye say to him: Thus saith the LORD, the God of Israel: As touching the words which thou hast heard,", 22.19. "because thy heart was tender, and thou didst humble thyself before the LORD, when thou heardest what I spoke against this place, and against the inhabitants thereof, that they should become an astonishment and a curse, and hast rent thy clothes, and wept before Me, I also have heard thee, saith the LORD.", 22.20. "Therefore, behold, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace, neither shall thine eyes see all the evil which I will bring upon this place.’ And they brought back word unto the king.",

26. Hebrew Bible, Joshua, 3.21, 3.24, 7.11-7.14, 7.17-7.20, 10.1, 10.6, 17.13-17.14, 22.10-22.11, 28.9-28.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 120, 183, 186, 319; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 33

7.11. "חָטָא יִשְׂרָאֵל וְגַם עָבְרוּ אֶת־בְּרִיתִי אֲשֶׁר צִוִּיתִי אוֹתָם וְגַם לָקְחוּ מִן־הַחֵרֶם וְגַם גָּנְבוּ וְגַם כִּחֲשׁוּ וְגַם שָׂמוּ בִכְלֵיהֶם׃", 7.12. "וְלֹא יֻכְלוּ בְּנֵי יִשְׂרָאֵל לָקוּם לִפְנֵי אֹיְבֵיהֶם עֹרֶף יִפְנוּ לִפְנֵי אֹיְבֵיהֶם כִּי הָיוּ לְחֵרֶם לֹא אוֹסִיף לִהְיוֹת עִמָּכֶם אִם־לֹא תַשְׁמִידוּ הַחֵרֶם מִקִּרְבְּכֶם׃", 7.13. "קֻם קַדֵּשׁ אֶת־הָעָם וְאָמַרְתָּ הִתְקַדְּשׁוּ לְמָחָר כִּי כֹה אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל חֵרֶם בְּקִרְבְּךָ יִשְׂרָאֵל לֹא תוּכַל לָקוּם לִפְנֵי אֹיְבֶיךָ עַד־הֲסִירְכֶם הַחֵרֶם מִקִּרְבְּכֶם׃", 7.14. "וְנִקְרַבְתֶּם בַּבֹּקֶר לְשִׁבְטֵיכֶם וְהָיָה הַשֵּׁבֶט אֲשֶׁר־יִלְכְּדֶנּוּ יְהוָה יִקְרַב לַמִּשְׁפָּחוֹת וְהַמִּשְׁפָּחָה אֲשֶׁר־יִלְכְּדֶנָּה יְהוָה תִּקְרַב לַבָּתִּים וְהַבַּיִת אֲשֶׁר יִלְכְּדֶנּוּ יְהוָה יִקְרַב לַגְּבָרִים׃", 7.17. "וַיַּקְרֵב אֶת־מִשְׁפַּחַת יְהוּדָה וַיִּלְכֹּד אֵת מִשְׁפַּחַת הַזַּרְחִי וַיַּקְרֵב אֶת־מִשְׁפַּחַת הַזַּרְחִי לַגְּבָרִים וַיִּלָּכֵד זַבְדִּי׃", 7.18. "וַיַּקְרֵב אֶת־בֵּיתוֹ לַגְּבָרִים וַיִּלָּכֵד עָכָן בֶּן־כַּרְמִי בֶן־זַבְדִּי בֶּן־זֶרַח לְמַטֵּה יְהוּדָה׃", 7.19. "וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־עָכָן בְּנִי שִׂים־נָא כָבוֹד לַיהוָה אֱלֹהֵי יִשְׂרָאֵל וְתֶן־לוֹ תוֹדָה וְהַגֶּד־נָא לִי מֶה עָשִׂיתָ אַל־תְּכַחֵד מִמֶּנִּי׃", 10.1. "וַיְהֻמֵּם יְהוָה לִפְנֵי יִשְׂרָאֵל וַיַּכֵּם מַכָּה־גְדוֹלָה בְּגִבְעוֹן וַיִּרְדְּפֵם דֶּרֶךְ מַעֲלֵה בֵית־חוֹרֹן וַיַּכֵּם עַד־עֲזֵקָה וְעַד־מַקֵּדָה׃", 10.1. "וַיְהִי כִשְׁמֹעַ אֲדֹנִי־צֶדֶק מֶלֶךְ יְרוּשָׁלִַם כִּי־לָכַד יְהוֹשֻׁעַ אֶת־הָעַי וַיַּחֲרִימָהּ כַּאֲשֶׁר עָשָׂה לִירִיחוֹ וּלְמַלְכָּהּ כֵּן־עָשָׂה לָעַי וּלְמַלְכָּהּ וְכִי הִשְׁלִימוּ יֹשְׁבֵי גִבְעוֹן אֶת־יִשְׂרָאֵל וַיִּהְיוּ בְּקִרְבָּם׃", 10.6. "וַיִּשְׁלְחוּ אַנְשֵׁי גִבְעוֹן אֶל־יְהוֹשֻׁעַ אֶל־הַמַּחֲנֶה הַגִּלְגָּלָה לֵאמֹר אַל־תֶּרֶף יָדֶיךָ מֵעֲבָדֶיךָ עֲלֵה אֵלֵינוּ מְהֵרָה וְהוֹשִׁיעָה לָּנוּ וְעָזְרֵנוּ כִּי נִקְבְּצוּ אֵלֵינוּ כָּל־מַלְכֵי הָאֱמֹרִי יֹשְׁבֵי הָהָר׃", 17.13. "וַיְהִי כִּי חָזְקוּ בְּנֵי יִשְׂרָאֵל וַיִּתְּנוּ אֶת־הַכְּנַעֲנִי לָמַס וְהוֹרֵשׁ לֹא הוֹרִישׁוֹ׃", 17.14. "וַיְדַבְּרוּ בְּנֵי יוֹסֵף אֶת־יְהוֹשֻׁעַ לֵאמֹר מַדּוּעַ נָתַתָּה לִּי נַחֲלָה גּוֹרָל אֶחָד וְחֶבֶל אֶחָד וַאֲנִי עַם־רָב עַד אֲשֶׁר־עַד־כֹּה בֵּרְכַנִי יְהוָה׃", 22.11. "וַיִּשְׁמְעוּ בְנֵי־יִשְׂרָאֵל לֵאמֹר הִנֵּה בָנוּ בְנֵי־רְאוּבֵן וּבְנֵי־גָד וַחֲצִי שֵׁבֶט הַמְנַשֶּׁה אֶת־הַמִּזְבֵּחַ אֶל־מוּל אֶרֶץ כְּנַעַן אֶל־גְּלִילוֹת הַיַּרְדֵּן אֶל־עֵבֶר בְּנֵי יִשְׂרָאֵל׃",

7.11. "Israel hath sinned; yea, they have even transgressed My covet which I commanded them; yea, they have even taken of the devoted thing; and have also stolen, and dissembled also, and they have even put it among their own stuff.", 7.12. "Therefore the children of Israel cannot stand before their enemies, they turn their backs before their enemies, because they are become accursed; I will not be with you any more, except ye destroy the accursed from among you.", 7.13. "Up, sanctify the people, and say: Sanctify yourselves against tomorrow; for thus saith the LORD, the God of Israel: There is a curse in the midst of thee, O Israel; thou canst not stand before thine enemies, until ye take away the accursed thing from among you.", 7.14. "In the morning therefore ye shall draw near by your tribes; and it shall be, that the tribe which the LORD taketh shall come near by families; and the family which the LORD shall take shall come near by households; and the household which the LORD shall take shall come near man by man.", 7.17. "And he brought near the family of Judah; and he took the family of the Zerahites. And he brought near the family of the Zerahites man by man; and Zabdi was taken.", 7.18. "And he brought near his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.", 7.19. "And Joshua said unto Achan: ‘My son, give, I pray thee, glory to the LORD, the God of Israel, and make confession unto Him; and tell me now what thou hast done; hide nothing from me.’", 7.20. "And Achan answered Joshua, and said: ‘of a truth I have sinned against the LORD, the God of Israel, and thus and thus have I done.", 10.1. "Now it came to pass, when Adoni-zedek king of Jerusalem heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibeon had made peace with Israel, and were among them;", 10.6. "And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying: ‘Slack not thy hands from thy servants; come up to us quickly, and save us, and help us; for all the kings of the Amorites that dwell in the hill-country are gathered together against us.’", 17.13. "And it came to pass, when the children of Israel were waxen strong, that they put the Canaanites to taskwork, but did not utterly drive them out.", 17.14. "And the children of Joseph spoke unto Joshua, saying: ‘Why hast thou given me but one lot and one part for an inheritance, seeing I am a great people, forasmuch as the LORD hath blessed me thus?’", 22.10. "And when they came unto the region about the Jordan, that is in the land of Canaan, the children of Reuben and the children of Gad and the half-tribe of Manasseh built there an altar by the Jordan, a great altar to look upon.", 22.11. "And the children of Israel heard say: ‘Behold, the children of Reuben and the children of Gad and the half-tribe of Manasseh have built an altar in the forefront of the land of Canaan, in the region about the Jordan, on the side that pertaineth to the children of Israel.’",

27. Hebrew Bible, 1 Kings, 22.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 445

22.19. "וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ׃",

22.19. "And he said: ‘Therefore hear thou the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right hand and on his left.",

28. Hebrew Bible, Lamentations, 1.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •son of god Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 33

1.7. "זָכְרָה יְרוּשָׁלִַם יְמֵי עָנְיָהּ וּמְרוּדֶיהָ כֹּל מַחֲמֻדֶיהָ אֲשֶׁר הָיוּ מִימֵי קֶדֶם בִּנְפֹל עַמָּהּ בְּיַד־צָר וְאֵין עוֹזֵר לָהּ רָאוּהָ צָרִים שָׂחֲקוּ עַל מִשְׁבַּתֶּהָ׃",

1.7. "Jerusalem recalls the days of her poverty and her miseries, [and] all her precious things that were from days of old; when her people fell into the hand of the adversary, and there was none to help her; the enemies gazed, gloating on her desolation. ",

29. Hebrew Bible, Judges, 16.17 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •god, son of Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 248

16.17. "וַיַּגֶּד־לָהּ אֶת־כָּל־לִבּוֹ וַיֹּאמֶר לָהּ מוֹרָה לֹא־עָלָה עַל־רֹאשִׁי כִּי־נְזִיר אֱלֹהִים אֲנִי מִבֶּטֶן אִמִּי אִם־גֻּלַּחְתִּי וְסָר מִמֶּנִּי כֹחִי וְחָלִיתִי וְהָיִיתִי כְּכָל־הָאָדָם׃",

16.17. "that he told her all his heart, and said to her, There has not come a razor upon my head; for I have been a Nazir to God from my mother’s womb: if I am shaved, then my strength will go from me, and I shall become weak, and be like any other man.",

30. Septuagint, Isaiah, 6.1, 58.10, 61.10 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 438, 444, 445

31. Septuagint, Jeremiah, 38.25 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 444

32. Hebrew Bible, Isaiah, 1.1, 1.18, 2.1, 3.10, 5.20, 6.1, 6.2, 6.3, 6.4, 6.5, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 9.6, 11.1, 11.2, 11.3, 11.4, 11.5, 13.1, 13.21, 14, 20.2, 34.14, 37.2, 37.21, 38.1, 40, 40.1, 40.26, 40.55, 41, 41.13, 41.14, 41.40, 42, 42.9, 43, 44, 44.2, 45, 45.17, 46, 46.4, 47, 48, 49, 49.8, 49.14-51.3, 49.23, 50, 51, 51.12, 51.12-52.6, 51.13, 51.14, 51.15, 51.16, 51.17, 51.18, 51.19, 51.20, 51.21, 51.22, 51.23, 52, 52.1, 52.2, 52.3, 52.7, 52.8, 52.9, 52.11, 52.12, 53, 53.12, 54, 54.11, 54.11-55.12, 54.12, 54.13, 54.14, 54.15, 54.16, 54.17, 54.18, 55, 55.6, 55.7, 55.8, 55.9, 55.10, 55.11, 55.12, 55.13, 56, 56.7, 57, 58, 59, 59.7, 59.9, 60, 61, 62, 63, 63.5, 63.9, 64, 65, 66 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 443; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 64

33. Hebrew Bible, Jeremiah, 7.11, 11.1-11.7, 17.25, 31.13-31.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •god, son of •son of god Found in books: Allison (2018), 4 Baruch, 38, 443; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246

7.11. "הַמְעָרַת פָּרִצִים הָיָה הַבַּיִת הַזֶּה אֲשֶׁר־נִקְרָא־שְׁמִי עָלָיו בְּעֵינֵיכֶם גַּם אָנֹכִי הִנֵּה רָאִיתִי נְאֻם־יְהוָה׃", 11.1. "הַדָּבָר אֲשֶׁר הָיָה אֶל־יִרְמְיָהוּ מֵאֵת יְהוָה לֵאמֹר׃", 11.1. "שָׁבוּ עַל־עֲוֺנֹת אֲבוֹתָם הָרִאשֹׁנִים אֲשֶׁר מֵאֲנוּ לִשְׁמוֹעַ אֶת־דְּבָרַי וְהֵמָּה הָלְכוּ אַחֲרֵי אֱלֹהִים אֲחֵרִים לְעָבְדָם הֵפֵרוּ בֵית־יִשְׂרָאֵל וּבֵית יְהוּדָה אֶת־בְּרִיתִי אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם׃", 11.2. "וַיהוָה צְבָאוֹת שֹׁפֵט צֶדֶק בֹּחֵן כְּלָיוֹת וָלֵב אֶרְאֶה נִקְמָתְךָ מֵהֶם כִּי אֵלֶיךָ גִּלִּיתִי אֶת־רִיבִי׃", 11.2. "שִׁמְעוּ אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת וְדִבַּרְתָּם אֶל־אִישׁ יְהוּדָה וְעַל־יֹשְׁבֵי יְרוּשָׁלִָם׃", 11.3. "וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָרוּר הָאִישׁ אֲשֶׁר לֹא יִשְׁמַע אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת׃", 11.4. "אֲשֶׁר צִוִּיתִי אֶת־אֲבוֹתֵיכֶם בְּיוֹם הוֹצִיאִי־אוֹתָם מֵאֶרֶץ־מִצְרַיִם מִכּוּר הַבַּרְזֶל לֵאמֹר שִׁמְעוּ בְקוֹלִי וַעֲשִׂיתֶם אוֹתָם כְּכֹל אֲשֶׁר־אֲצַוֶּה אֶתְכֶם וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהְיֶה לָכֶם לֵאלֹהִים׃", 11.5. "לְמַעַן הָקִים אֶת־הַשְּׁבוּעָה אֲשֶׁר־נִשְׁבַּעְתִּי לַאֲבוֹתֵיכֶם לָתֵת לָהֶם אֶרֶץ זָבַת חָלָב וּדְבַשׁ כַּיּוֹם הַזֶּה וָאַעַן וָאֹמַר אָמֵן יְהוָה׃", 11.6. "וַיֹּאמֶר יְהוָה אֵלַי קְרָא אֶת־כָּל־הַדְּבָרִים הָאֵלֶּה בְּעָרֵי יְהוּדָה וּבְחֻצוֹת יְרוּשָׁלִַם לֵאמֹר שִׁמְעוּ אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת וַעֲשִׂיתֶם אוֹתָם׃", 11.7. "כִּי הָעֵד הַעִדֹתִי בַּאֲבוֹתֵיכֶם בְּיוֹם הַעֲלוֹתִי אוֹתָם מֵאֶרֶץ מִצְרַיִם וְעַד־הַיּוֹם הַזֶּה הַשְׁכֵּם וְהָעֵד לֵאמֹר שִׁמְעוּ בְּקוֹלִי׃", 17.25. "וּבָאוּ בְשַׁעֲרֵי הָעִיר הַזֹּאת מְלָכִים וְשָׂרִים יֹשְׁבִים עַל־כִּסֵּא דָוִד רֹכְבִים בָּרֶכֶב וּבַסּוּסִים הֵמָּה וְשָׂרֵיהֶם אִישׁ יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלִָם וְיָשְׁבָה הָעִיר־הַזֹּאת לְעוֹלָם׃", 31.13. "אָז תִּשְׂמַח בְּתוּלָה בְּמָחוֹל וּבַחֻרִים וּזְקֵנִים יַחְדָּו וְהָפַכְתִּי אֶבְלָם לְשָׂשׂוֹן וְנִחַמְתִּים וְשִׂמַּחְתִּים מִיגוֹנָם׃", 31.14. "וְרִוֵּיתִי נֶפֶשׁ הַכֹּהֲנִים דָּשֶׁן וְעַמִּי אֶת־טוּבִי יִשְׂבָּעוּ נְאֻם־יְהוָה׃",

7.11. "Is this house, whereupon My name is called, become a den of robbers in your eyes? Behold, I, even I, have seen it, saith the LORD.", 11.1. "The word that came to Jeremiah from the LORD, saying:", 11.2. "’Hear ye the words of this covet, and speak unto the men of Judah, and to the inhabitants of Jerusalem;", 11.3. "and say thou unto them: Thus saith the LORD, the God of Israel: Cursed be the man that heareth not the words of this covet,", 11.4. "which I commanded your fathers in the day that I brought them forth out of the land of Egypt, out of the iron furnace, saying: Hearken to My voice, and do them, according to all which I command you; so shall ye be My people, and I will be your God;", 11.5. "that I may establish the oath which I swore unto your fathers, to give them a land flowing with milk and honey, as at this day.’ Then answered I, and said: ‘Amen, O LORD.’", 11.6. "And the LORD said unto me: ‘Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying: Hear ye the words of this covet, and do them.", 11.7. "For I earnestly forewarned your fathers in the day that I brought them up out of the land of Egypt, even unto this day, forewarning betimes and often, saying: Hearken to My voice.", 17.25. "then shall there enter in by the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem; and this city shall be inhabited for ever.", 31.13. "Then shall the virgin rejoice in the dance, And the young men and the old together; For I will turn their mourning into joy, And will comfort them, and make them rejoice from their sorrow.", 31.14. "And I will satiate the soul of the priests with fatness, And My people shall be satisfied with My goodness, Saith the LORD.",

34. Hebrew Bible, 1 Samuel, 7.12, 25.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •son of god •god, sons of •sons (sonship), god, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 719; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 33

7.12. "וַיִּקַּח שְׁמוּאֵל אֶבֶן אַחַת וַיָּשֶׂם בֵּין־הַמִּצְפָּה וּבֵין הַשֵּׁן וַיִּקְרָא אֶת־שְׁמָהּ אֶבֶן הָעָזֶר וַיֹּאמַר עַד־הֵנָּה עֲזָרָנוּ יְהוָה׃", 25.23. "וַתֵּרֶא אֲבִיגַיִל אֶת־דָּוִד וַתְּמַהֵר וַתֵּרֶד מֵעַל הַחֲמוֹר וַתִּפֹּל לְאַפֵּי דָוִד עַל־פָּנֶיהָ וַתִּשְׁתַּחוּ אָרֶץ׃",

7.12. "Then Shemu᾽el took a stone, and set it between Miżpa and Shen, and called the name of it Even-ha῾ezer, saying, Hitherto the Lord has helped us.", 25.23. "And when Avigayil saw David, she hastened, and descended from the ass, and fell before David on her face, and bowed herself to the ground,",

35. Hesiod, Theogony, 781 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •sons of god Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28

781. They bound, despite their eager zealousness,

36. Hebrew Bible, Ezekiel, 1.5, 1.26-1.28, 12.14, 14.14, 30.5, 47.8 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 38, 438, 442, 445; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 76; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 33

1.5. "וּמִתּוֹכָהּ דְּמוּת אַרְבַּע חַיּוֹת וְזֶה מַרְאֵיהֶן דְּמוּת אָדָם לָהֵנָּה׃", 1.26. "וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃", 1.27. "וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃", 1.28. "כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד־יְהוָה וָאֶרְאֶה וָאֶפֹּל עַל־פָּנַי וָאֶשְׁמַע קוֹל מְדַבֵּר׃", 12.14. "וְכֹל אֲשֶׁר סְבִיבֹתָיו עזרה [עֶזְרוֹ] וְכָל־אֲגַפָּיו אֱזָרֶה לְכָל־רוּחַ וְחֶרֶב אָרִיק אַחֲרֵיהֶם׃", 14.14. "וְהָיוּ שְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה בְּתוֹכָהּ נֹחַ דנאל [דָּנִיֵּאל] וְאִיּוֹב הֵמָּה בְצִדְקָתָם יְנַצְּלוּ נַפְשָׁם נְאֻם אֲדֹנָי יְהוִה׃", 30.5. "כּוּשׁ וּפוּט וְלוּד וְכָל־הָעֶרֶב וְכוּב וּבְנֵי אֶרֶץ הַבְּרִית אִתָּם בַּחֶרֶב יִפֹּלוּ׃", 47.8. "וַיֹּאמֶר אֵלַי הַמַּיִם הָאֵלֶּה יוֹצְאִים אֶל־הַגְּלִילָה הַקַּדְמוֹנָה וְיָרְדוּ עַל־הָעֲרָבָה וּבָאוּ הַיָּמָּה אֶל־הַיָּמָּה הַמּוּצָאִים ונרפאו [וְנִרְפּוּ] הַמָּיִם׃",

1.5. "And out of the midst thereof came the likeness of four living creatures. And this was their appearance: they had the likeness of a man.", 1.26. "And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above.", 1.27. "And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him.", 1.28. "As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spoke.", 12.14. "And I will disperse toward every wind all that are round about him to help him, and all his troops; and I will draw out the sword after them.", 14.14. "though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD.", 30.5. "Ethiopia, and Put, and Lud, and all the mingled people, and Cub, and the children of the land that is in league, shall fall with them by the sword.", 47.8. "Then said he unto me: ‘These waters issue forth toward the eastern region, and shall go down into the Arabah; and when they shall enter into the sea, into the sea of the putrid waters, the waters shall be healed.",

37. Septuagint, Zechariah, 14.4 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 38, 443

38. Pindar, Olympian Odes, 8.82 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •sons of god Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28

39. Hebrew Bible, Zechariah, 8.7-8.8, 12.10-12.12, 14.4-14.5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •son of god •messiah, son of god and •son of god, messiah and Found in books: Allison (2018), 4 Baruch, 442, 443; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 183

8.7. "כֹּה אָמַר יְהוָה צְבָאוֹת הִנְנִי מוֹשִׁיעַ אֶת־עַמִּי מֵאֶרֶץ מִזְרָח וּמֵאֶרֶץ מְבוֹא הַשָּׁמֶשׁ׃", 8.8. "וְהֵבֵאתִי אֹתָם וְשָׁכְנוּ בְּתוֹךְ יְרוּשָׁלִָם וְהָיוּ־לִי לְעָם וַאֲנִי אֶהְיֶה לָהֶם לֵאלֹהִים בֶּאֱמֶת וּבִצְדָקָה׃", 12.11. "בַּיּוֹם הַהוּא יִגְדַּל הַמִּסְפֵּד בִּירוּשָׁלִַם כְּמִסְפַּד הֲדַדְ־רִמּוֹן בְּבִקְעַת מְגִדּוֹן׃", 12.12. "וְסָפְדָה הָאָרֶץ מִשְׁפָּחוֹת מִשְׁפָּחוֹת לְבָד מִשְׁפַּחַת בֵּית־דָּוִיד לְבָד וּנְשֵׁיהֶם לְבָד מִשְׁפַּחַת בֵּית־נָתָן לְבָד וּנְשֵׁיהֶם לְבָד׃", 14.4. "וְעָמְדוּ רַגְלָיו בַּיּוֹם־הַהוּא עַל־הַר הַזֵּתִים אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִַם מִקֶּדֶם וְנִבְקַע הַר הַזֵּיתִים מֵחֶצְיוֹ מִזְרָחָה וָיָמָּה גֵּיא גְּדוֹלָה מְאֹד וּמָשׁ חֲצִי הָהָר צָפוֹנָה וְחֶצְיוֹ־נֶגְבָּה׃", 14.5. "וְנַסְתֶּם גֵּיא־הָרַי כִּי־יַגִּיעַ גֵּי־הָרִים אֶל־אָצַל וְנַסְתֶּם כַּאֲשֶׁר נַסְתֶּם מִפְּנֵי הָרַעַשׁ בִּימֵי עֻזִּיָּה מֶלֶךְ־יְהוּדָה וּבָא יְהוָה אֱלֹהַי כָּל־קְדֹשִׁים עִמָּךְ׃",

8.7. "Thus saith the LORD of hosts: Behold, I will save My people from the east country, and from the west country;", 8.8. "And I will bring them, and they shall dwell in the midst of Jerusalem; and they shall be My people, and I will be their God, in truth and in righteousness.", 12.10. "And I will pour upon the house of David, And upon the inhabitants of Jerusalem, The spirit of grace and of supplication; And they shall look unto Me because athey have thrust him through; And they shall mourn for him, as one mourneth for his only son, And shall be in bitterness for him, as one that is in bitterness for his first-born.", 12.11. "In that day shall there be a great mourning in Jerusalem, As the mourning of Hadadrimmon in the valley of Megiddon.", 12.12. "And the land shall mourn, every family apart: The family of the house of David apart, and their wives apart; The family of the house of Nathan apart, and their wives apart;", 14.4. "And His feet shall stand in that day upon the mount of Olives, Which is before Jerusalem on the east, And the mount of Olives shall cleft in the midst thereof Toward the east and toward the west, So that there shall be a very great valley; And half of the mountain shall remove toward the north, And half of it toward the south.", 14.5. "And ye shall flee to the valley of the mountains; For the valley of the mountains shall reach unto Azel; Yea, ye shall flee, like as ye fled from before the earthquake In the days of Uzziah king of Judah; And the LORD my God shall come, And all the holy ones with Thee.",

40. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wilson (2012), The Sentences of Sextus, 102

41. Xenophon, Apology, 14 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •son of god Found in books: Wilson (2012), The Sentences of Sextus, 90

42. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326

45c. τῶν ὀμμάτων, ὥστε τὸ μὲν ἄλλο ὅσον παχύτερον στέγειν πᾶν, τὸ τοιοῦτον δὲ μόνον αὐτὸ καθαρὸν διηθεῖν. ὅταν οὖν μεθημερινὸν ᾖ φῶς περὶ τὸ τῆς ὄψεως ῥεῦμα, τότε ἐκπῖπτον ὅμοιον πρὸς ὅμοιον, συμπαγὲς γενόμενον, ἓν σῶμα οἰκειωθὲν συνέστη κατὰ τὴν τῶν ὀμμάτων εὐθυωρίαν, ὅπῃπερ ἂν ἀντερείδῃ τὸ προσπῖπτον ἔνδοθεν πρὸς ὃ τῶν ἔξω συνέπεσεν. ὁμοιοπαθὲς δὴ διʼ ὁμοιότητα πᾶν γενόμενον, ὅτου τε ἂν αὐτό

45c. and they compressed the whole substance, and especially the center, of the eyes, so that they occluded all other fire that was coarser and allowed only this pure kind of fire to filter through. So whenever the stream of vision is surrounded by midday light, it flows out like unto like, and coalescing therewith it forms one kindred substance along the path of the eyes’ vision, wheresoever the fire which streams from within collides with an obstructing object without. And this substance, having all become similar in its properties because of its similar nature,

43. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 331

176b. ἐκεῖσε φεύγειν ὅτι τάχιστα. φυγὴ δὲ ὁμοίωσις θεῷ κατὰ τὸ δυνατόν· ὁμοίωσις δὲ δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι. ἀλλὰ γάρ, ὦ ἄριστε, οὐ πάνυ τι ῥᾴδιον πεῖσαι ὡς ἄρα οὐχ ὧν ἕνεκα οἱ πολλοί φασι δεῖν πονηρίαν μὲν φεύγειν, ἀρετὴν δὲ διώκειν, τούτων χάριν τὸ μὲν ἐπιτηδευτέον, τὸ δʼ οὔ, ἵνα δὴ μὴ κακὸς καὶ ἵνα ἀγαθὸς δοκῇ εἶναι· ταῦτα μὲν γάρ ἐστιν ὁ λεγόμενος γραῶν ὕθλος, ὡς ἐμοὶ φαίνεται· τὸ δὲ ἀληθὲς ὧδε λέγωμεν. θεὸς οὐδαμῇ

44. Hebrew Bible, 1 Chronicles, 5.20, 12.19 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •son of god Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 33

12.19. "וְרוּחַ לָבְשָׁה אֶת־עֲמָשַׂי רֹאשׁ השלושים [הַשָּׁלִישִׁים] לְךָ דָוִיד וְעִמְּךָ בֶן־יִשַׁי שָׁלוֹם שָׁלוֹם לְךָ וְשָׁלוֹם לְעֹזְרֶךָ כִּי עֲזָרְךָ אֱלֹהֶיךָ וַיְקַבְּלֵם דָּוִיד וַיִּתְּנֵם בְּרָאשֵׁי הַגְּדוּד׃",

5.20. "And they were helped against them, and the Hagrites were delivered into their hand, and all that were with them; for they cried to God in the battle, and He was entreated of them, because they put their trust in Him.", 12.19. "Then the spirit clothed Amasai, who was chief of the captains: Thine are we, David, And on thy side, thou son of Jesse; Peace, peace be unto thee, And peace be to thy helpers; For thy God helpeth thee. Then David received them, and made them captains of the band.",

45. Nicophon, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 53

46. Euripides, Andromache, 1003 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •god, sons of •sons (sonship), god, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 1064

1003. ἄνακτα Φοῖβον: οὐδέ νιν μετάστασις

47. Thucydides, The History of The Peloponnesian War, 1.84, 4.74.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •assimilation to god/the son of god •god, sons of •sons (sonship), god, of Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 211; Levison (2023), The Greek Life of Adam and Eve. 1064

4.74.4. καὶ πλεῖστον δὴ χρόνον αὕτη ὑπ’ ἐλαχίστων γενομένη ἐκ στάσεως μετάστασις ξυνέμεινεν.

4.74.4. a revolution which lasted a very long while, although effected by a very few partisans.

48. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wilson (2012), The Sentences of Sextus, 164

67c. ἀποδημία ἡ νῦν μοι προστεταγμένη μετὰ ἀγαθῆς ἐλπίδος γίγνεται καὶ ἄλλῳ ἀνδρὶ ὃς ἡγεῖταί οἱ παρεσκευάσθαι τὴν διάνοιαν ὥσπερ κεκαθαρμένην. πάνυ μὲν οὖν, ἔφη ὁ Σιμμίας . κάθαρσις δὲ εἶναι ἆρα οὐ τοῦτο συμβαίνει, ὅπερ πάλαι ἐν τῷ λόγῳ λέγεται, τὸ χωρίζειν ὅτι μάλιστα ἀπὸ τοῦ σώματος τὴν ψυχὴν καὶ ἐθίσαι αὐτὴν καθ’ αὑτὴν πανταχόθεν ἐκ τοῦ σώματος συναγείρεσθαί τε καὶ ἁθροίζεσθαι, καὶ οἰκεῖν κατὰ τὸ δυνατὸν καὶ ἐν τῷ νῦν παρόντι καὶ ἐν τῷ

67c. imposed upon me is begun with good hope; and the like hope exists for every man who thinks that his mind has been purified and made ready. Certainly, said Simmias. And does not the purification consist in this which has been mentioned long ago in our discourse, in separating, so far as possible, the soul from the body and teaching the soul the habit of collecting and bringing itself together from all parts of the body, and living, so far as it can, both now

49. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 331

50. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 208

269d. ζῷον ὂν καὶ φρόνησιν εἰληχὸς ἐκ τοῦ συναρμόσαντος αὐτὸ κατʼ ἀρχάς. τοῦτο δὲ αὐτῷ τὸ ἀνάπαλιν ἰέναι διὰ τόδʼ ἐξ ἀνάγκης ἔμφυτον γέγονε. ΝΕ. ΣΩ. διὰ τὸ ποῖον δή; ΞΕ. τὸ κατὰ ταὐτὰ καὶ ὡσαύτως ἔχειν ἀεὶ καὶ ταὐτὸν εἶναι τοῖς πάντων θειοτάτοις προσήκει μόνοις, σώματος δὲ φύσις οὐ ταύτης τῆς τάξεως. ὃν δὲ οὐρανὸν καὶ κόσμον ἐπωνομάκαμεν, πολλῶν μὲν καὶ μακαρίων παρὰ τοῦ γεννήσαντος μετείληφεν, ἀτὰρ οὖν δὴ κεκοινώνηκέ γε

269d. and of its own accord it turns backward in the opposite direction, since it is a living creature and is endowed with intelligence by him who fashioned it in the beginning. Now this reversal of its motion is an inevitable part of its nature for the following reason. Y. Soc. What reason? Str. Absolute and perpetual immutability is a property of only the most divine things of all, and body does not belong to this class. Now that which we call heaven and the universe has received from its creator many blessed qualities, but then, too, it partakes also of a bodily nature;

51. Hebrew Bible, 2 Chronicles, 7.3, 26.22, 32.20, 32.32 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •god, sons of •sons (sonship), god, of •son of god Found in books: Allison (2018), 4 Baruch, 444; Levison (2023), The Greek Life of Adam and Eve. 719

7.3. "וְכֹל בְּנֵי יִשְׂרָאֵל רֹאִים בְּרֶדֶת הָאֵשׁ וּכְבוֹד יְהוָה עַל־הַבָּיִת וַיִּכְרְעוּ אַפַּיִם אַרְצָה עַל־הָרִצְפָה וַיִּשְׁתַּחֲווּ וְהוֹדוֹת לַיהוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃", 26.22. "וְיֶתֶר דִּבְרֵי עֻזִּיָּהוּ הָרִאשֹׁנִים וְהָאֲחֲרֹנִים כָּתַב יְשַׁעְיָהוּ בֶן־אָמוֹץ הַנָּבִיא׃", 32.32. "וְיֶתֶר דִּבְרֵי יְחִזְקִיָּהוּ וַחֲסָדָיו הִנָּם כְּתוּבִים בַּחֲזוֹן יְשַׁעְיָהוּ בֶן־אָמוֹץ הַנָּבִיא עַל־סֵפֶר מַלְכֵי־יְהוּדָה וְיִשְׂרָאֵל׃",

7.3. "And all the children of Israel looked on, when the fire came down, and the glory of the LORD was upon the house; and they bowed themselves with their faces to the ground upon the pavement, and prostrated themselves, and gave thanks unto the LORD; ‘for He is good, for His mercy endureth for ever.’", 26.22. "Now the rest of the acts of Uzziah, first and last, did Isaiah the prophet, the son of Amoz, write.", 32.20. "And Hezekiah the king, and Isaiah the prophet the son of Amoz, prayed because of this, and cried to heaven.", 32.32. "Now the rest of the acts of Hezekiah, and his good deeds, behold, they are written in the vision of Isaiah the prophet the son of Amoz, and in the book of the kings of Judah and Israel.",

52. Aristotle, Problems, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 438

53. Septuagint, Tobit, 8.6, 14.5 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 443; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 33

54. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 209

55. Aristotle, Eudemian Ethics, 1.7.2 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •son of god Found in books: Wilson (2012), The Sentences of Sextus, 166

56. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326

57. Theophrastus, Plant Explanations, 3.20 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 434

58. Plautus, Curculio, 11, 13, 15 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Wilson (2012), The Sentences of Sextus, 366

59. Anon., 1 Enoch, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 344

48.5. All who dwell on earth shall fall down and worship before him, And will praise and bless and celebrate with song the Lord of Spirits.

60. Antigonus of Carystus, Collection of Wonderful Tales, 133.1-133.3 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 438

61. Chrysippus, Fragments, 3.548, 3.682 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 212

62. Anon., Testament of Naphtali, 4.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •sons of god, as angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 82

4.1. These things I say unto you, my children, for I have read in the writing of Enoch that ye yourselves also shall depart from the Lord, walking according to all the lawlessness of the Gentiles, and ye shall do according to all the wickedness of Sodom.

63. Septuagint, Judith, 8.6 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 33

8.6. She fasted all the days of her widowhood, except the day before the sabbath and the sabbath itself, the day before the new moon and the day of the new moon, and the feasts and days of rejoicing of the house of Israel.

64. Hebrew Bible, Daniel, 2.27-2.28, 3.5-3.6, 3.10-3.11, 3.15, 7.13, 11.31, 11.36-11.39 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 449; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 199; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 319; Levison (2023), The Greek Life of Adam and Eve. 719; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 75

2.27. "עָנֵה דָנִיֵּאל קֳדָם מַלְכָּא וְאָמַר רָזָה דִּי־מַלְכָּא שָׁאֵל לָא חַכִּימִין אָשְׁפִין חַרְטֻמִּין גָּזְרִין יָכְלִין לְהַחֲוָיָה לְמַלְכָּא׃", 2.28. "בְּרַם אִיתַי אֱלָהּ בִּשְׁמַיָּא גָּלֵא רָזִין וְהוֹדַע לְמַלְכָּא נְבוּכַדְנֶצַּר מָה דִּי לֶהֱוֵא בְּאַחֲרִית יוֹמַיָּא חֶלְמָךְ וְחֶזְוֵי רֵאשָׁךְ עַל־מִשְׁכְּבָךְ דְּנָה הוּא׃", 3.5. "בְּעִדָּנָא דִּי־תִשְׁמְעוּן קָל קַרְנָא מַשְׁרוֹקִיתָא קיתרוס [קַתְרוֹס] סַבְּכָא פְּסַנְתֵּרִין סוּמְפֹּנְיָה וְכֹל זְנֵי זְמָרָא תִּפְּלוּן וְתִסְגְּדוּן לְצֶלֶם דַּהֲבָא דִּי הֲקֵים נְבוּכַדְנֶצַּר מַלְכָּא׃", 3.6. "וּמַן־דִּי־לָא יִפֵּל וְיִסְגֻּד בַּהּ־שַׁעֲתָא יִתְרְמֵא לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא׃", 3.11. "וּמַן־דִּי־לָא יִפֵּל וְיִסְגֻּד יִתְרְמֵא לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא׃", 3.15. "כְּעַן הֵן אִיתֵיכוֹן עֲתִידִין דִּי בְעִדָּנָא דִּי־תִשְׁמְעוּן קָל קַרְנָא מַשְׁרוֹקִיתָא קיתרס [קַתְרוֹס] שַׂבְּכָא פְּסַנְתֵּרִין וְסוּמְפֹּנְיָה וְכֹל זְנֵי זְמָרָא תִּפְּלוּן וְתִסְגְּדוּן לְצַלְמָא דִי־עַבְדֵת וְהֵן לָא תִסְגְּדוּן בַּהּ־שַׁעֲתָה תִתְרְמוֹן לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא וּמַן־הוּא אֱלָהּ דֵּי יְשֵׁיזְבִנְכוֹן מִן־יְדָי׃", 7.13. "חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃", 11.31. "וּזְרֹעִים מִמֶּנּוּ יַעֲמֹדוּ וְחִלְּלוּ הַמִּקְדָּשׁ הַמָּעוֹז וְהֵסִירוּ הַתָּמִיד וְנָתְנוּ הַשִּׁקּוּץ מְשׁוֹמֵם׃", 11.36. "וְעָשָׂה כִרְצוֹנוֹ הַמֶּלֶךְ וְיִתְרוֹמֵם וְיִתְגַּדֵּל עַל־כָּל־אֵל וְעַל אֵל אֵלִים יְדַבֵּר נִפְלָאוֹת וְהִצְלִיחַ עַד־כָּלָה זַעַם כִּי נֶחֱרָצָה נֶעֱשָׂתָה׃", 11.37. "וְעַל־אֱלֹהֵי אֲבֹתָיו לֹא יָבִין וְעַל־חֶמְדַּת נָשִׁים וְעַל־כָּל־אֱלוֹהַּ לֹא יָבִין כִּי עַל־כֹּל יִתְגַּדָּל׃", 11.38. "וְלֶאֱלֹהַּ מָעֻזִּים עַל־כַּנּוֹ יְכַבֵּד וְלֶאֱלוֹהַּ אֲשֶׁר לֹא־יְדָעֻהוּ אֲבֹתָיו יְכַבֵּד בְּזָהָב וּבְכֶסֶף וּבְאֶבֶן יְקָרָה וּבַחֲמֻדוֹת׃", 11.39. "וְעָשָׂה לְמִבְצְרֵי מָעֻזִּים עִם־אֱלוֹהַּ נֵכָר אֲשֶׁר הכיר [יַכִּיר] יַרְבֶּה כָבוֹד וְהִמְשִׁילָם בָּרַבִּים וַאֲדָמָה יְחַלֵּק בִּמְחִיר׃",

2.27. "Daniel answered before the king, and said: ‘The secret which the king hath asked can neither wise men, enchanters, magicians, nor astrologers, declare unto the king;", 2.28. "but there is a God in heaven that revealeth secrets, and He hath made known to the king Nebuchadnezzar what shall be in the end of days. Thy dream, and the visions of thy head upon thy bed, are these:", 3.5. "that at what time ye hear the sound of the horn, pipe, harp, trigon, psaltery, bagpipe, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up;", 3.6. "and whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace.’", 3.10. "Thou, O king, hast made a decree, that every man that shall hear the sound of the horn, pipe, harp, trigon, psaltery, and bagpipe, and all kinds of music, shall fall down and worship the golden image;", 3.11. "and whoso falleth not down and worshippeth shall be cast into the midst of a burning fiery furnace.", 3.15. "Now if ye be ready that at what time ye hear the sound of the horn, pipe, harp, trigon, psaltery, and bagpipe, and all kinds of music, ye fall down and worship the image which I have made , well; but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is the god that shall deliver you out of my hands?’", 7.13. "I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him.", 11.31. "And arms shall stand on his part, and they shall profane the sanctuary, even the stronghold, and shall take away the continual burnt-offering, and they shall set up the detestable thing that causeth appalment.", 11.36. "And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak strange things against the God of gods; and he shall prosper till the indignation be accomplished; for that which is determined shall be done.", 11.37. "Neither shall he regard the gods of his fathers; and neither the desire of women, nor any god, shall he regard; for he shall magnify himself above all.", 11.38. "But in his place shall he honour the god of strongholds; and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and costly things. .", 11.39. "And he shall deal with the strongest fortresses with the help of a foreign god; whom he shall acknowledge, shall increase glory; and he shall cause them to rule over many, and shall divide the land for a price.",

65. Septuagint, Ecclesiasticus (Siracides), 16.7-16.9, 18.23, 24.23, 34.10, 36.24, 44.16, 49.14, 50.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 224; Levison (2023), The Greek Life of Adam and Eve. 719; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 82, 210; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 33, 36

16.7. He was not propitiated for the ancient giants who revolted in their might. 16.8. He did not spare the neighbors of Lot,whom he loathed on account of their insolence. 16.9. He showed no pity for a nation devoted to destruction,for those destroyed in their sins; 18.23. Before making a vow, prepare yourself;and do not be like a man who tempts the Lord. 24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob. 36.24. He who acquires a wife gets his best possession,a helper fit for him and a pillar of support. 44.16. Enoch pleased the Lord, and was taken up;he was an example of repentance to all generations. 49.14. No one like Enoch has been created on earth,for he was taken up from the earth. 50.17. Then all the people together made haste and fell to the ground upon their faces to worship their Lord,the Almighty, God Most High.

66. Septuagint, 1 Maccabees, 14.16 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 449

14.16. It was heard in Rome, and as far away as Sparta, that Jonathan had died, and they were deeply grieved.

67. Septuagint, Wisdom of Solomon, 2.18, 3.1-3.3, 4.10-4.15, 5.5, 7.26-7.27, 18.23, 24.23, 34.10, 36.24, 50.17 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 179, 186, 224; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28; Levison (2023), The Greek Life of Adam and Eve. 719; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 82; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 33, 36; deSilva (2022), Ephesians, 212

2.18. for if the righteous man is Gods son, he will help him,and will deliver him from the hand of his adversaries. 3.1. But the souls of the righteous are in the hand of God,and no torment will ever touch them. 3.2. In the eyes of the foolish they seemed to have died,and their departure was thought to be an affliction, 3.3. and their going from us to be their destruction;but they are at peace." 4.10. There was one who pleased God and was loved by him,and while living among sinners he was taken up. 4.11. He was caught up lest evil change his understanding or guile deceive his soul." 4.12. For the fascination of wickedness obscures what is good,and roving desire perverts the innocent mind. 4.13. Being perfected in a short time, he fulfilled long years; 4.14. for his soul was pleasing to the Lord,therefore he took him quickly from the midst of wickedness. 4.15. Yet the peoples saw and did not understand,nor take such a thing to heart,that Gods grace and mercy are with his elect,and he watches over his holy ones. 5.5. Why has he been numbered among the sons of God?And why is his lot among the saints?" 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 7.27. Though she is but one, she can do all things,and while remaining in herself, she renews all things;in every generation she passes into holy souls and makes them friends of God, and prophets; 18.23. For when the dead had already fallen on one another in heaps,he intervened and held back the wrath,and cut off its way to the living.

68. Anon., Testaments of The Twelve Patriarchs, 1.5, 8.3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •sons of god Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 29

69. Septuagint, 2 Maccabees, 3.24, 6.29, 7.28 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •sons of god •son of god •assimilation to god/the son of god Found in books: Allison (2018), 4 Baruch, 449; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 207; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 29

3.24. But when he arrived at the treasury with his bodyguard, then and there the Sovereign of spirits and of all authority caused so great a manifestation that all who had been so bold as to accompany him were astounded by the power of God, and became faint with terror.' 6.29. And those who a little before had acted toward him with good will now changed to ill will, because the words he had uttered were in their opinion sheer madness.' 7.28. I beseech you, my child, to look at the heaven and the earth and see everything that is in them, and recognize that God did not make them out of things that existed. Thus also mankind comes into being.'

70. Anon., Testament of Judah, 23.5 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 17

71. Polybius, Histories, 4.57.10 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419

4.57.10. οἱ δὲ παρεισπεσόντες λαμπρῶς ἀπερινοήτως ἐχρήσαντο τοῖς πράγμασιν. ὃ καὶ παραίτιον ἐγένετο τοῖς μὲν Αἰγειράταις τῆς σωτηρίας, τοῖς δʼ Αἰτωλοῖς τῆς ἀπωλείας.

4.57.10. They dashed brilliantly into the city, but afterwards conducted matters with such an entire lack of caution that finally the Aegeiratans were saved and they themselves destroyed.

72. Anon., Testament of Simeon, 5.4, 6.2-6.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •sons of god, as angels •son of god Found in books: Allison (2018), 4 Baruch, 17; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 82

5.4. For I have seen it inscribed in the writing of Enoch that your sons shall be corrupted in fornication, and shall do harm to the sons of Levi with the sword. 6.2. Now, if ye remove from you your envy and all stiff-neckedness, As a rose shall my bones flourish in Israel, And as a lily my flesh in Jacob, And my odour shall be as the odour of Libanus; And as cedars shall holy ones be multiplied from me forever, And their branches shall stretch afar off. 6.3. Then shall perish the seed of Canaan, And a remt shall not be unto Amalek, And all the Cappadocians shall perish, 6.4. And all the Hittites shall be utterly destroyed. Then shall fail the land of Ham, And all the people shall perish. Then shall all the earth rest from trouble, And all the world under heaven from war. 6.5. Then the Mighty One of Israel shall glorify Shem, For the Lord God shall appear on earth, 6.6. And Himself save men. Then shall all the spirits of deceit be given to be trodden under foot, And men shall rule over wicked spirits. 6.7. Then shall I arise in joy, And will bless the Most High because of his marvellous works, [Because God hath taken a body and eaten with men and saved men].

73. Dead Sea Scrolls, Temple Scroll, 2.11, 39.6, 51.21, 52.3, 55.17 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •god, sons of •sons (sonship), god, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 719

74. Anon., Testament of Reuben, 5.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •sons of god, euhemeristic interpretations of •sons of god, men Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 210, 212

5.6. For thus they allured the Watchers who were before the flood; for as these continually beheld them, they lusted after them, and they conceived the act in their mind; for they changed themselves into the shape of men, and appeared to them when they were with their husbands.

75. Dead Sea Scrolls, Genesis Apocryphon, 5.20-5.21, 6.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 449

76. Dead Sea Scrolls, Hodayot, 10.8, 14.14-14.17, 15.27, 19.10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •sons of god •son of god Found in books: Allison (2018), 4 Baruch, 434, 449; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 29

77. Dead Sea Scrolls, Community Rule, 4.6, 9.17-9.21 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 449

78. Anon., Testament of Moses, 1.18 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 17

79. Anon., Testament of Levi, 10.5, 14.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •sons of god, as angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 82

10.5. For the house which the Lord shall choose shall be called Jerusalem, as is contained in the book of Enoch the righteous. 14.1. Therefore, my children, I have learnt that at the end of the ages ye will transgress against the Lord, stretching out hands to wickedness [against Him]; and to all the Gentiles shall ye become a scorn.

80. Anon., Testament of Job, 20.7-20.10 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •son of god Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 163

81. Cicero, On The Nature of The Gods, 1.36 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •son of god Found in books: Wilson (2012), The Sentences of Sextus, 102

1.36. "Lastly, Balbus, I come to your Stoic school. Zeno's view is that the law of nature is divine, and that its function is to command what is right and to forbid the opposite. How he makes out this law to be alive passes our comprehension; yet we undoubtedly expect god to be a living being. In another passage however Zeno declares that the aether is god — if there is any meaning in a god without sensation, a form of deity that never presents itself to us when we offer up our prayers and supplications and make our vows. And in other books again he holds the view that a 'reason' which pervades all nature is possessed of divine power. He likewise attributes the same powers to the stars, or at another time to the years, the months and the seasons. Again, in his interpretation of Hesiod's Theogony (or Origin of the Gods) he does away with the customary and received ideas of the gods altogether, for he does not reckon either Jupiter, Juno or Vesta as gods, or any being that bears a personal name, but teaches that these names have been assigned allegorically to dumb and lifeless things.

82. Anon., Jubilees, 1.12, 4, 4.15, 4.17, 4.18, 4.19, 15.31, 17.15-18.13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 445

1.12. and after their uncleanness, and after their shame, and will serve their gods, and these will prove unto them an offence and a tribulation and an affliction and a snare.

83. Anon., Testament of Benjamin, 9.1, 9.3, 10.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •sons of god, as angels •son of god Found in books: Allison (2018), 4 Baruch, 400; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 82

9.1. And I believe that there will be also evil-doings among you, from the words of Enoch the righteous: that ye shall commit fornication with the fornication of Sodom, and shall perish, all save a few, and shall renew wanton deeds with women; and the kingdom of the Lord shall not be among, you, for straightway He shall take it away. 10.6. For all these things they gave us for an inheritance, saying: Keep the commandments of God, until the Lord shall reveal His salvation to all Gentiles.

84. Anon., Testament of Dan, 5.6, 6.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •sons of god, as angels •son of god Found in books: Allison (2018), 4 Baruch, 17; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 82

5.6. [For I have read in the book of Enoch, the righteous, that your prince is Satan, and that all the spirits of wickedness and pride will conspire to attend constantly on the sons of Levi, to cause them to sin before the Lord. 6.4. For he knoweth that upon the day on which Israel shall repent, the kingdom of the enemy shall be brought to an end.

85. Dead Sea Scrolls, War Scroll, 1.1, 14.15, 17.7, 19.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •sons of god •god, sons of •sons (sonship), god, of Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 29; Levison (2023), The Greek Life of Adam and Eve. 719

86. Dead Sea Scrolls, 1Qha, 26.13 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •god, sons of •sons (sonship), god, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 719

87. Dead Sea Scrolls, 4Q383-91, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •psalms of solomon, son of god •son of god Found in books: Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 181

88. Dead Sea Scrolls, Aramaic Levi, 22.13, 23.25, 48.25 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419, 434, 449

89. Dead Sea Scrolls, Ben Sira, 16.7-16.9, 44.16, 49.14 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •sons of god, euhemeristic interpretations of •sons of god, as angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 82, 210

90. Dead Sea Scrolls, Pesher On Habakkuk, 7.4-7.5, 12.8-12.9, 12.13 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 449; Levison (2023), The Greek Life of Adam and Eve. 719; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 129

91. Anon., Testament of Jacob, 7.24 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 434

92. Anon., Sibylline Oracles, 1.383, 2.249-2.251, 5.257 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 399, 434

93. Philo of Alexandria, Allegorical Interpretation, 1.65, 2.86, 3.86-3.87 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •son of god •isaac, son of god Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 145; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 101

94. Philo of Alexandria, That God Is Unchangeable, 143 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326

143. And know that this way is wisdom. For the mind being guided by wisdom, while the road is straight and level and easy, proceeds along it to the end; and the end of this road is the knowledge and understanding of God. But every companion of the flesh hates and repudiates, and endeavours to corrupt this way; for there is no one thing so much at variance with another, as knowledge is at variance with the pleasure of the flesh. Accordingly, the earthly Edom is always fighting with those who wish to proceed by this road,

95. Philo of Alexandria, On The Special Laws, 1.43 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326

1.43. But God replied, "I receive, indeed, your eagerness, inasmuch as it is praiseworthy; but the request which you make is not fitting to be granted to any created being. And I only bestow such gifts as are appropriate to him who receives them; for it is not possible for a man to receive all that it is easy for me to give. On which account I give to him who is deserving of my favour all the gifts which he is able to receive.

96. Philo of Alexandria, On Dreams, 1.64-1.67, 1.75, 2.179, 2.223 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •jesus, son of god as •messiah, son of god and •son of god, jesus as •son of god, messiah and •logos, son of god identified with •nous, son of god •son of god, begotten •son of god •god, sons of •sons (sonship), god, of •isaac, son of god Found in books: Allison (2018), 4 Baruch, 438; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 88, 185; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 101; Levison (2023), The Greek Life of Adam and Eve. 1064

1.64. I, indeed, am not a place, but I am in a place, and every existing being is so in a similar manner. So that which is surrounded differs from that which surrounds it; but the Deity, being surrounded by nothing, is necessarily itself its own place. And there is an evidence in support of my view of the matter in the following sacred oracle delivered with respect to Abraham: "He came unto the place of which the Lord God had told him: and having looked up with his eyes, he saw the place afar off." 1.65. Tell me, now, did he who had come to the place see it afar off? Or perhaps it is but an identical expression for two different things, one of which is the divine world, and the other, God, who existed before the world. 1.66. But he who was conducted by wisdom comes to the former place, having found that the main part and end of propitiation is the divine word, in which he who is fixed does not as yet attain to such a height as to penetrate to the essence of God, but sees him afar off; or, rather, I should say, he is not able even to behold him afar off, but he only discerns this fact, that God is at a distance from every creature, and that any comprehension of him is removed to a great distance from all human intellect. 1.67. Perhaps, however, the historian, by this allegorical form of expression, does not here mean by his expression, "place," the Cause of all things; but the idea which he intends to convey may be something of this sort; --he came to the place, and looking up with his eyes he saw the very place to which he had come, which was a very long way from the God who may not be named nor spoken of, and who is in every way incomprehensible. XII. 1.75. And it is easy otherwise by means of argument to perceive this, since God is the first light, "For the Lord is my light and my Saviour," is the language of the Psalms; and not only the light, but he is also the archetypal pattern of every other light, or rather he is more ancient and more sublime than even the archetypal model, though he is spoken of as the model; for the real model was his own most perfect word, the light, and he himself is like to no created thing. 2.179. Do thou therefore, O mind, having learnt how mighty a thing the anger of God is, and how great a good the joy of God is, do not do anything worthy to excite his anger to thy own destruction, but study only such things as may be the means of your pleasing God. 2.223. But there is in the Deity such an excessive degree of stability and firmness, that he gave even to the most excellent natures a share of his durability as his most excellent possession: and presently afterwards he, the most ancient author of all things, namely God, says that he is about to erect firmly his covet full of grace (and that means his law and his word) in the soul of the just man as on a solid foundation, which shall be an image in the likeness of God, when he says to Noah, "I will establish my covet with Thee."

97. Theon Grammaticus, Fragments, 46 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 434

98. Seneca The Elder, Controversies, 8.5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 443

99. Philo of Alexandria, On Husbandry, 20 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •god, sons of •sons (sonship), god, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 1064

20. Therefore, the allwise Moses attributes to the just man a knowledge of the husbandry of the soul, as an act consistent with his character, and thoroughly suited to him, saying, "Noah began to be a husbandman." But to the unjust man he attributes the task of tilling the ground, which is an employment bearing the heaviest burdens without any knowledge.

100. Philo of Alexandria, On The Cherubim, 114-115, 86, 113 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levison (2023), The Greek Life of Adam and Eve. 1064

113. Thus, therefore, putting all these things together, God appropriated the dominion over them all to himself, but the use and enjoyment of themselves and of each other he allowed to those who are subject to him; for we have the complete use of our own faculties and of everything which affects us: I therefore, consisting of soul and body, and appearing to have a mind, and reason, and outward sense, find that not one of all these things is my own property. 113. to whom I might say, with perfect propriety, that wild beasts even must be made tame towards men; and, indeed, I have frequently known instances of lions being domesticated, and bears and leopards, and made gentle, not only to those who feed them, by reason of their gratitude for necessaries, but also to others, on account, in my opinion, of their resemblance to their feeders. For it is always well that what is worse should follow what is better, from a hope of deriving improvement;

101. Philo of Alexandria, On The Confusion of Tongues, 144-146, 96-97, 95 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 224

95. But it is a peculiar property of those who serve the living God neither to regard the work of cup-bearers, or bakers, or cooks, or any other earthly employments, nor to trouble themselves about arranging or adorning their bodies like bricks, but to mount up with their reason to the height of heaven, having elected Moses, the type of the race which loves God, to be the guide of their path;

102. Philo of Alexandria, On The Preliminary Studies, 90 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •god, sons of •sons (sonship), god, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 1064

103. Philo of Alexandria, On Drunkenness, 31 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •son of god Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 145

31. Accordingly wisdom is represented by some one of the beings of the divine company as speaking of herself in this manner: "God created me as the first of his works, and before the beginning of time did he establish me." For it was necessary that all the things which came under the head of the creation must be younger than the mother and nurse of the whole universe. IX.

104. Philo of Alexandria, On The Life of Moses, 1.185 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •son of god Found in books: Wilson (2012), The Sentences of Sextus, 174

1.185. But he, by his bountiful and merciful power, anticipated their wishes, sending forth and opening the watchful, anxious eye of the soul of his suppliant, and showed him a piece of wood which he bade him take up and throw into the water, which indeed had been made by nature with such a power for that purpose, and which perhaps had a quality which was previously unknown, or perhaps was then first endowed with it, for the purpose of effecting the service which it was then about to perform:

105. Philo of Alexandria, On Flight And Finding, 101, 159, 63, 141 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 419

141. He is taught by the oracle that, "I will be with thee." And, indeed, inquiries into individual matters have a certain elegant and philosophical kind of meditation in them; for how can they avoid it? But the inquiry into the nature of God, the most excellent of all things, who is incomparable, and the cause of all things, at once delights those who betake themselves to its consideration, and it is not imperfect inasmuch as he, out of his own merciful nature, comes forward to meet it, displaying himself by his virgin graces, and willingly to all those who are desirous to see him. Not, indeed, such as he is, for that is impossible, since Moses also turned away his face, for he feared to see God face to face; but as far as it is possible for created nature to approach by its own power those things which are only discernible to the mind.

106. Philo of Alexandria, On The Change of Names, 33-34, 15 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 419

15. Therefore do not doubt either whether that which is more ancient than any existing thing is indescribable, when his very word is not to be mentioned by us according to its proper name. So that we must understand that the expression, "The Lord was seen by Abraham," means not as if the Cause of all things had shone forth and become visible, (for what human mind is able to contain the greatness of his appearance?) but as if some one of the powers which surround him, that is to say, his kingly power, had presented itself to the sight, for the appellation Lord belongs to authority and sovereignty.

107. Philo of Alexandria, On The Creation of The World, 69, 68 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 224

68. Nature therefore began from an insignificant seed, and ended in the most honourable of things, namely, in the formation of animals and men. And the very same thing took place in the creation of every thing: for when the Creator determined to make animals the first created in his arrangement were in some degree inferior, such as the fishes, and the last were the best, namely, man. And the others the terrestrial and winged creatures were between these extremes, being better than the first created, and inferior to the last. XXIII.

108. Philo of Alexandria, On The Posterity of Cain, 43, 75 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 434

75. "And Lamech took to himself two wives; the name of the one was Adah, and the name of the other was Zillah." Everything which a wicked man taketh himself is altogether blameable, as being polluted by his impure mind; and so, on the contrary, all deliberate actions of virtuous men are praise-worthy; on which account now, Lamech, who is taking wives unto himself, is choosing the greatest possible evils. Again, when Abraham, Jacob, and Aaron take to themselves wives, they choose appropriate good things to dwell with.

109. Philo of Alexandria, On Curses, 10-16, 169, 17, 170-171, 18-24, 26-27, 25 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 82

25. Accordingly he is full of different opinions at different times, and sometimes, even in the same circumstances, without any new occurrence having arisen to affect them, he will be perfectly contrary to himself, --now great, now little, now hostile, now friendly; and, in short, he will, so to say, be everything that is most inconsistent in a moment of time. And, as the law-giver says, "All his life shall hang in doubt before him;" having no firm footing, but being constantly tossed about by opposing circumstances, which drag it different ways.

110. Philo of Alexandria, On Rewards And Punishments, 163, 46 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326

46. therefore those persons are mere guessers who are anxious to contemplate the uncreated God through the medium of the things which he created, acting like those persons who seek to ascertain the nature of the unit through the number two, when they ought, on the other hand, to employ the investigation of the unit itself to ascertain the nature of the number two; for the unit is the first principle. But these men have arrived at the real truth, who form their ideas of God from God, of light from light. VIII.

111. Philo of Alexandria, On Sobriety, 38 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •god, sons of •sons (sonship), god, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 1064

112. Philo of Alexandria, On The Migration of Abraham, 57 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •son of god Found in books: Wilson (2012), The Sentences of Sextus, 367

57. Therefore it has been plainly shown that there is power with God, which is a suitable and useful helper and defender, and the ruler himself comes nearer to the assistance of those persons who are worthy to be assisted. XI. But who are they who are worthy to obtain such a mercy as this? It is plain that they are all lovers of wisdom and knowledge;

113. Philo of Alexandria, On The Life of Abraham, 17-19, 76 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326

76. For he has not chosen to be beheld by the eyes of the body, perhaps because it was not consistent with holiness for what is mortal to touch what is everlasting, or perhaps because of the weakness of our sight; for it would never have been able to stand the rays which are poured forth from the living God, since it cannot even look straight at the rays of the sun. XVII.

114. Plutarch, Sayings of Kings And Commanders, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •son of god Found in books: Wilson (2012), The Sentences of Sextus, 90

115. Plutarch, How To Tell A Flatterer From A Friend, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 212

116. Plutarch, Table Talk, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 211

117. Plutarch, Pelopidas, 16.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 209

118. Pliny The Elder, Natural History, 2.103 (1st cent. CE - 1st cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 438

119. Plutarch, On Moral Virtue, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 209

120. Plutarch, Against Colotes, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 207

121. Plutarch, Dialogue On Love, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 212

122. Plutarch, On Being A Busybody, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 212

517c. The joy of a prosperous king is not concealed, nor is his laughter when he is amused, nor his outlay on entertainment and favours; but it is time for alarm when something is hidden, something dark, unsmiling, unapproachable, a storehouse of festering wrath, or the meditation of a punishment indicative of sullen anger, or jealousy of a wife, or some suspicion against a son, or distrust of a friend. Beware of this darkening and gathering cloud! That which is now hidden will be disclosed to you when the cloud bursts forth amid crashes of thunder and bolts of lightning! What escape is there, then, from this vice? By a process of shifting and diverting our inquisitiveness, as has been said, and, if possible, by turning the soul to better and more pleasant objects. Direct your curiosity, to heavenly things and things on earth, in the air, in the sea.

123. Plutarch, On Superstition, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •god, sons of •sons (sonship), god, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 1064

166c. But to the superstitious man it is possible to say, "The gift of sleep which the gods bestow on us as a time of forgetfulness and respite from our ills; why do you make this an everlastingly painful torture-chamber for yourself, since your unhappy soul cannot run away to some other sleep?" Heracleitus says that people awake enjoy one world in common, but of those who are fallen asleep each roams about in a world of his own. But the superstitious man enjoys no world in common with the rest of mankind; for neither when awake does he use his intelligence, nor when fallen asleep is he freed from his agitation, but his reasoning power is sunk in dreams, his fear is ever wakeful, and there is no way of escape or removal. Adespot much feared in Samos was Polycrates, as was Periander in Corinth, but nobody feared these men

124. Plutarch, On The Delays of Divine Vengeance, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 212

125. Plutarch, On The Sign of Socrates, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 209

126. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 209

415c. afew souls still, in the long reach of time, because of supreme excellence, come, after being purified, to share completely in divine qualities. But with some of these souls it comes to pass that they do not maintain control over themselves, but yield to temptation and are again clothed with mortal bodies and have a dim and darkened life, like mist or vapour."Hesiod thinks that with the lapse of certain periods of years the end comes even to the demigods; for, speaking in the person of the Naiad, he indirectly suggests the length of time with these words: Nine generations long is the life of the crow and his cawing, Nine generations of vigorous men. Lives of four crows together Equal the life of a stag, and three stages the old age of a raven; Nine of the lives of the raven the life of the Phoenix doth equal;

127. Plutarch, On The Face Which Appears In The Orb of The Moon, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 209

128. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 331

129. Ignatius, To The Ephesians, 7.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419

7.2. There is one only physician, of flesh and of spirit, generate and ingenerate, God in man, true Life in death, Son of Mary and Son of God, first passible and then impassible, Jesus Christ our Lord.

130. New Testament, 1 Peter, 2.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •son, of god Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 219

2.22. ὃςἁμαρτίαν οὐκ ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ·

2.22. who did not sin, "neither was deceit found in his mouth."

131. Ignatius, To The Trallians, 11.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 434

132. New Testament, 2 Thessalonians, a b c d\n0 2.7 2.7 2 7\n1 2.6 2.6 2 6\n2 2.4 2.4 2 4\n3 2.-8-12 2. 2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 135

2.7. τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας· μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται.

2.7. For the mystery of lawlessness already works. Only there is one who restrains now, until he is taken out of the way.

133. New Testament, Acts, 1.11-1.12, 2.36, 2.43, 3.19-3.20, 4.30, 5.12, 6.1-6.6, 6.8, 7.52, 10.25, 12.2, 13.22, 13.32-13.33, 14.3, 15.12, 17.16, 17.25, 19.9, 19.26 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 17, 400, 443; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 356; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 211; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 170; Levison (2023), The Greek Life of Adam and Eve. 719, 1064; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 134; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 35; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 336

1.11. οἳ καὶ εἶπαν Ἄνδρες Γαλιλαῖοι, τί ἑστήκατε βλέποντες εἰς τὸν οὐρανόν; οὗτος ὁ Ἰησοῦς ὁ ἀναλημφθεὶς ἀφʼ ὑμῶν εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν. 1.12. Τότε ὑπέστρεψαν εἰς Ἰερουσαλὴμ ἀπὸ ὄρους τοῦ καλουμένου Ἐλαιῶνος, ὅ ἐστιν ἐγγὺς Ἰερουσαλὴμ σαββάτου ἔχον ὁδόν. 2.36. ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε. 2.43. Ἐγίνετο δὲ πάσῃ ψυχῇ φόβος, πολλὰ δὲ τέρατα καὶ σημεῖα διὰ τῶν ἀποστόλων ἐγίνετο. 3.19. μετανοήσατε οὖν καὶ ἐπιστρέψατε πρὸς τὸ ἐξαλιφθῆναι ὑμῶν τὰς ἁμαρτίας, 3.20. ὅπως ὒν ἔλθωσιν καιροὶ ἀναψύξεως ἀπὸ προσώπου τοῦ κυρίου καὶ ἀποστείλῃ τὸν προκεχειρισμένον ὑμῖν χριστὸν Ἰησοῦν, 4.30. ἐν τῷ τὴν χεῖρα ἐκτείνειν σε εἰς ἴασιν καὶ σημεῖα καὶ τέρατα γίνεσθαι διὰ τοῦ ὀνόματος τοῦ ἁγίου παιδός σου Ἰησοῦ. 5.12. Διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγίνετο σημεῖα καὶ τέρατα πολλὰ ἐν τῷ λαῷ· καὶ ἦσαν ὁμοθυμαδὸν πάντες ἐν τῇ Στοᾷ Σολομῶντος· 6.1. ΕΝ ΔΕ ΤΑΙΣ ΗΜΕΡΑΙΣ ταύταις πληθυνόντων τῶν μαθητῶν ἐγένετο γογγυσμὸς τῶν Ἑλληνιστῶν πρὸς τοὺς Ἐβραίους ὅτι παρεθεωροῦντο ἐν τῇ διακονίᾳ τῇ καθημερινῇ αἱ χῆραι αὐτῶν. 6.2. προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν εἶπαν Οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ θεοῦ διακονεῖν τραπέζαις· 6.3. ἐπισκέ ψασθε δέ, ἀδελφοί, ἄνδρας ἐξ ὑμῶν μαρτυρουμένους ἑπτὰ πλήρεις πνεύματος καὶ σοφίας, οὓς καταστήσομεν ἐπὶ τῆς χρείας ταύτης· 6.4. ἡμεῖς δὲ τῇ προσευχῇ καὶ τῇ διακονίᾳ τοῦ λόγου προσκαρτερήσομεν. 6.5. καὶ ἤρεσεν ὁ λόγος ἐνώπιον παντὸς τοῦ πλήθους, καὶ ἐξελέξαντο Στέφανον, ἄνδρα πλήρη πίστεως καὶ πνεύματος ἁγίου, καὶ Φίλιππον καὶ Πρόχορον καὶ Νικάνορα καὶ Τίμωνα καὶ Παρμενᾶν καὶ Νικόλαον προσήλυτον Ἀντιοχέα, 6.6. οὓς ἔστησαν ἐνώπιον τῶν ἀποστόλων, καὶ προσευξάμενοι ἐπέθηκαν αὐτοῖς τὰς χεῖρας. 6.8. Στέφανος δὲ πλήρης χάριτος καὶ δυνάμεως ἐποίει τέρατα καὶ σημεῖα μεγάλα ἐν τῷ λαῷ. 7.52. τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; καὶ ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως τοῦ δικαίου οὗ νῦν ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε, 10.25. Ὡς δὲ ἐγένετο τοῦ εἰσελθεῖν τὸν Πέτρον, συναντήσας αὐτῷ ὁ Κορνήλιος πεσὼν ἐπὶ τοὺς πόδας προσεκύνησεν. 12.2. ἀνεῖλεν δὲ Ἰάκωβον τὸν ἀδελφὸν Ἰωάνου μαχαίρῃ· 13.22. καὶ μεταστήσας αὐτὸν ἤγειρεν τὸν Δαυεὶδ αὐτοῖς εἰς βασιλέα, ᾧ καὶ εἶπεν μαρτυρήσας Εὗρον Δαυεὶδ τὸν τοῦ Ἰεσσαί, [ἄνδρα] κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ θελήματά μου. 13.32. καὶ ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν γενομένην 13.33. ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις ἡμῶν ἀναστήσας Ἰησοῦν, ὡς καὶ ἐν τῷ ψαλμῶ γέγραπται τῷ δευτέρῳ Υἱός μου εἶ σύ, ἐγὼ σήμ ν γεγέννηκά σε. 14.3. ἱκανὸν μὲν οὖν χρόνον διέτριψαν παρρησιαζόμενοι ἐπὶ τῷ κυρίῳ τῷ μαρτυροῦντι τῷ λόγῳ τῆς χάριτος αὐτοῦ, διδόντι σημεῖα καὶ τέρατα γίνεσθαι διὰ τῶν χειρῶν αὐτῶν. 15.12. Ἐσίγησεν δὲ πᾶν τὸ πλῆθος, καὶ ἤκουον Βαρνάβα καὶ Παύλου ἐξηγουμένων ὅσα ἐποίησεν ὁ θεὸς σημεῖα καὶ τέρατα ἐν τοῖς ἔθνεσιν διʼ αὐτῶν. 17.16. Ἐν δὲ ταῖς Ἀθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου, παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν. 17.25. οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα· 19.9. ὡς δέ τινες ἐσκληρύνοντο καὶ ἠπείθουν κακολογοῦντες τὴν ὁδὸν ἐνώπιον τοῦ πλήθους, ἀποστὰς ἀπʼ αὐτῶν ἀφώρισεν τοὺς μαθητάς, καθʼ ἡμέραν διαλεγόμενος ἐν τῇ σχολῇ Τυράννου . 19.26. καὶ θεωρεῖτε καὶ ἀκούετε ὅτι οὐ μόνον Ἐφέσου ἀλλὰ σχεδὸν πάσης τῆς Ἀσίας ὁ Παῦλος οὗτος πείσας μετέστησεν ἱκανὸν ὄχλον, λέγων ὅτι οὐκ εἰσὶν θεοὶ οἱ διὰ χειρῶν γινόμενοι.

1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky." 1.12. Then they returned to Jerusalem from the mountain called Olivet, which is near Jerusalem, a Sabbath day's journey away. 2.36. "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified." 2.43. Fear came on every soul, and many wonders and signs were done through the apostles. 3.19. "Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord, 3.20. and that he may send Christ Jesus, who was ordained for you before, 4.30. while you stretch out your hand to heal; and that signs and wonders may be done through the name of your holy Servant Jesus." 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 6.1. Now in those days, when the number of the disciples was multiplying, there arose a grumbling of the Grecian Jews against the Hebrews because their widows were neglected in the daily service. 6.2. The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables. 6.3. Therefore select from among you, brothers, seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this business. 6.4. But we will continue steadfastly in prayer and in the ministry of the word." 6.5. These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch; 6.6. whom they set before the apostles. When they had prayed, they laid their hands on them. 6.8. Stephen, full of faith and power, performed great wonders and signs among the people. 7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 10.25. When it happened that Peter entered, Cornelius met him, fell down at his feet, and worshiped him. 12.2. He killed James, the brother of John, with the sword. 13.22. When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' 13.32. We bring you good news of the promise made to the fathers, 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 14.3. Therefore they stayed there a long time, speaking boldly in the Lord, who testified to the word of his grace, granting signs and wonders to be done by their hands. 15.12. All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the Gentiles through them. 17.16. Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols. 17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. 19.9. But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus. 19.26. You see and hear, that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods, that are made with hands.

134. New Testament, Apocalypse, 1.12-1.16, 1.20, 2.10, 3.14, 4.10, 5.6, 5.14, 7.11, 9.1, 11.16, 12.9, 19.1, 19.10, 20.2-20.3, 22.2, 22.4, 22.8-22.9, 22.14, 22.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 434, 449; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 344; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 78; Levison (2023), The Greek Life of Adam and Eve. 719; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 116

1.12. Καὶ ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις ἐλάλει μετʼ ἐμοῦ· καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς, 1.13. καὶ ἐν μέσῳ τῶν λυχνιῶνὅμοιον υἱὸν ἀνθρώπου, ἐνδεδυμένον ποδήρηκαὶπεριεζωσμένονπρὸς τοῖς μαστοῖς ζώνην χρυσᾶν· 1.14. ἡ δὲκεφαλὴ αὐτοῦκαὶαἱ τρίχες λευκαὶ ὡς ἔριονλευκόν,ὡς χιών, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡςφλὸξ πυρός, 1.15. καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ, ὡς ἐν καμίνῳ πεπυρωμένης,καὶ ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν, 1.16. καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτά, καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη, καὶ ἡ ὄψις αὐτοῦ ὡςὁ ἥλιοςφαίνειἐν τῇ δυνάμει αὐτοῦ. 1.20. τὸ μυστήριον τῶν ἑπτὰ ἀστέρων οὓς εἶδες ἐπὶ τῆς δεξιᾶς μου, καὶ τὰς ἑπτὰ λυχνίας τὰς χρυσᾶς· οἱ ἑπτὰ ἀστέρες ἄγγελοι τῶν ἑπτὰ ἐκκλησιῶν εἰσίν, καὶ αἱ λυχνίαι αἱἑπτὰ ἑπτὰ ἐκκλησίαι εἰσίν. 2.10. μὴ φοβοῦ ἃ μέλλεις πάσχειν. ἰδοὺ μέλλει βάλλειν ὁ διάβολος ἐξ ὑμῶν εἰς φυλακὴν ἵναπειρασθῆτε,καὶ ἔχητε θλίψινἡμερῶν δέκα.γίνου πιστὸς ἄχρι θανάτου, καὶ δώσω σοι τὸν στέφανον τῆς ζωῆς. 3.14. Καὶ τῷ ἀγγέλῳ τῆς ἐν Λαοδικίᾳ ἐκκλησίας γράψον Τάδε λέγει ὁ Ἀμήν,ὁ μάρτυς ὁ πιστὸςκαὶ [ὁ] ἀληθινός,ἡ ἀρχὴ τῆς κτίσεωςτοῦ θεοῦ, 4.10. πεσοῦνται οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἐνώπιον τοῦκαθημένου ἐπὶ τοῦ θρόνου,καὶ προσκυνήσουσιντῷ ζῶντι εἰς τοὺς αἰῶναςτῶν αἰώνων, καὶ βαλοῦσιν τοὺς στεφάνους αὐτῶν ἐνώπιον τοῦ θρόνου, λέγοντες 5.6. Καὶ εἶδον ἐν μέσῳ τοῦ θρόνου καὶ τῶν τεσσάρων ζῴων καὶ ἐν μέσῳ τῶν πρεσβυτέρωνἀρνίονἑστηκὸς ὡςἐσφαγμένον,ἔχων κέρατα ἑπτὰ καὶὀφθαλμοὺς ἑπτά,οἵ εἰσιν τὰ [ἑπτὰ] πνεύματα τοῦ θεοῦ, ἀπεσταλμένοιεἰς πᾶσαν τὴν γῆν. 5.14. καὶ τὰ τέσσερα ζῷα ἔλεγον Ἀμήν, καὶ οἱ πρεσβύτεροι ἔπεσαν καὶ προσεκύνησαν. 7.11. καὶ πάντες οἱ ἄγγελοι ἱστήκεισαν κύκλῳ τοῦ θρόνου καὶ τῶν πρεσβυτέρων καὶ τῶν τεσσάρων ζῴων, καὶ ἔπεσαν ἐνώπιον τοῦ θρόνου ἐπὶ τὰ πρόσωπα αὐτῶν καὶ προσεκύνησαν τῷ θεῷ, 9.1. Καὶ ὁ πέμπτος ἄγγελος ἐσάλπισεν· καὶ εἶδον ἀστέρα ἐκ τοῦ οὐρανοῦ πεπτωκότα εἰς τὴν γῆν, καὶ ἐδόθη αὐτῷ ἡ κλεὶς τοῦ φρέατος τῆς ἀβύσσου· 11.16. καὶ οἱ εἴκοσι τέσσαρες πρεσβύτεροι [οἱ] ἐνώπιον τοῦ θεοῦ καθήμενοι ἐπὶ τοὺς θρόνους αὐτῶν ἔπεσαν ἐπὶ τὰ πρόσωπα αὐτῶν καὶ προσεκύνησαν τῷ θεῷ, 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. 19.1. Μετὰ ταῦτα ἤκουσα ὡς φωνὴν μεγάλην ὄχλου πολλοῦ ἐν τῷ οὐρανῷ λεγόντων Ἁλληλουιά· ἡ σωτηρία καὶ ἡ δόξα καὶ ἡ δύναμις τοῦ θεοῦ ἡμῶν, 19.10. καὶ ἔπεσα ἔμπροσθεν τῶν ποδῶν αὐτοῦ προσκυνῆσαι αὐτῷ. καὶ λέγει μοι Ὅρα μή· σύνδουλός σού εἰμι καὶ τῶν ἀδελφῶν σου τῶν ἐχόντων τὴν μαρτυρίαν Ἰησοῦ· τῷ θεῷ προσκύνησον· ἡ γὰρ μαρτυρία Ἰησοῦ ἐστὶν τὸ πνεῦμα τῆς προφητείας. 20.2. καὶ ἐκράτησεν τὸν δράκοντα,ὁ ὄφιςὁ ἀρχαῖος, ὅς ἐστινΔιάβολοςκαὶὉ Σατανᾶς,καὶ ἔδησεν αὐτὸν χίλια ἔτη, 20.3. καὶ ἔβαλεν αὐτὸν εἰς τὴν ἄβυσσον, καὶ ἔκλεισεν καὶ ἐσφράγισεν ἐπάνω αὐτοῦ, ἵνα μὴ πλανήσῃ ἔτι τὰ ἔθνη, ἄχρι τελεσθῇ τὰ χίλια ἔτη· μετὰ ταῦτα δεῖ λυθῆναι αὐτὸν μικρὸν χρόνον. 22.2. ἐν μέσῳτῆς πλατείας αὐτῆς· καὶτοῦ ποταμοῦ ἐντεῦθεν καὶ ἐκεῖθεν ξύλον ζωῆςποιοῦν καρποὺς δώδεκα,κατὰ μῆναἕκαστον ἀποδιδοῦντὸν καρπὸν αὐτοῦ, καὶ τὰ φύλλατοῦ ξύλουεἰς θεραπείαντῶν ἐθνῶν. 22.4. καὶὄψονται τὸ πρόσωπον αὐτοῦ,καὶ τὸ ὄνομα ὰὐτοῦ ἐπὶ τῶν μετώπων αὐτῶν. 22.8. Κἀγὼ Ἰωάννης ὁ ἀκούων καὶ βλέπων ταῦτα. καὶ ὅτε ἤκουσα καὶ ἔβλεψα, ἔπεσα προσκυνῆσαι ἔμπροσθεν τῶν ποδῶν τοῦ ἀγγέλου τοῦ δεικνύοντός μοι ταῦτα. 22.9. καὶ λέγει μοι Ὅρα μή· σύνδουλός σού εἰμι καὶ τῶν ἀδελφῶν σου τῶν προφητῶν καὶ τῶν τηρούντων τοὺς λόγους τοῦ βιβλίου τούτου· τῷ θεῷ προσκύνησον. 22.14. — Μακάριοι οἱπλύνοντες τὰς στολὰςαὐτῶν, ἵνα ἔσται ἡ ἐξουσία αὐτῶν ἐπὶτὸ ξύλον τῆς ζωῆςκαὶ τοῖς πυλῶσιν εἰσέλθωσιν εἰς τὴν πόλιν. 22.19. καὶ ἐάν τιςἀφέλῃ ἀπὸτῶν λόγων τοῦ βιβλίου τῆς προφητείας ταύτης, ἀφελεῖ ὁ θεὸς τὸ μέρος αὐτοῦ ἀπὸτοῦ ξύλου τῆς ζωῆςκαὶ ἐκ τῆς πόλεως τῆς ἁγίας, τῶν γεγραμμένων ἐν τῷ βιβλίῳ τούτῳ.

1.12. I turned to see the voice that spoke with me. Having turned, I saw seven golden lampstands. 1.13. And in the midst of the lampstands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest. 1.14. His head and his hair were white as white wool, like snow. His eyes were like a flame of fire. 1.15. His feet were like burnished brass, as if it had been refined in a furnace. His voice was like the voice of many waters. 1.16. He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest. 1.20. the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven assemblies. The seven lampstands are seven assemblies. 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. 3.14. "To the angel of the assembly in Laodicea write: "The Amen, the Faithful and True Witness, the Head of God's creation, says these things: 4.10. the twenty-four elders fall down before him who sits on the throne, and worship him who lives forever and ever, and throw their crowns before the throne, saying, 5.6. I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent out into all the earth. 5.14. The four living creatures said, "Amen!" The elders fell down and worshiped. 7.11. All the angels were standing around the throne, the elders, and the four living creatures; and they fell before his throne on their faces, and worshiped God, 9.1. The fifth angel sounded, and I saw a star from the sky fallen to the earth. The key to the pit of the abyss was given to him. 11.16. The twenty-four elders, who sit before God's throne on their thrones, fell on their faces and worshiped God, 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. 19.1. After these things I heard something like a loud voice of a great multitude in heaven, saying, "Hallelujah! Salvation, power, and glory belong to our God: 19.10. I fell down before his feet to worship him. He said to me, "Look! Don't do it! I am a fellow bondservant with you and with your brothers who hold the testimony of Jesus. Worship God, for the testimony of Jesus is the Spirit of Prophecy." 20.2. He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand years, 20.3. and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years were finished. After this, he must be freed for a short time. 22.2. in the midst of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations. 22.4. They will see his face, and his name will be on their foreheads. 22.8. Now I, John, am the one who heard and saw these things. When I heard and saw, I fell down to worship before the feet of the angel who had shown me these things. 22.9. He said to me, "See you don't do it! I am a fellow bondservant with you and with your brothers, the prophets, and with those who keep the words of this book. Worship God." 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. 22.19. If anyone takes away from the words of the book of this prophecy, may God take away his part from the tree of life, and out of the holy city, which are written in this book.

135. New Testament, James, 1.13, 3.11, 3.13, 3.17-3.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 434, 438; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 151

1.13. μηδεὶς πειραζόμενος λεγέτω ὅτι Ἀπὸ θεοῦ πειράζομαι· ὁ γὰρ θεὸς ἀπείραστός ἐστιν κακῶν, πειράζει δὲ αὐτὸς οὐδένα. 3.11. μήτι ἡ πηγὴ ἐκ τῆς αὐτῆς ὀπῆς βρύει τὸ γλυκὺ καὶ τὸ πικρόν; 3.13. Τίς σοφὸς καὶ ἐπιστήμων ἐν ὑμῖν; δειξάτω ἐκ τῆς καλῆς ἀναστροφῆς τὰ ἔργα αὐτοῦ ἐν πραΰτητι σοφίας. 3.17. ἡ δὲ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, ἔπειτα εἰρηνική, ἐπιεικής, εὐπειθής, μεστὴ ἐλέους καὶ καρπῶν ἀγαθῶν, ἀδιάκριτος, ἀνυπόκριτος· 3.18. καρπὸς δὲ δικαιοσύνης ἐν εἰρήνῃ σπείρεται τοῖς ποιοῦσιν εἰρήνην.

1.13. Let no man say when he is tempted, "I am tempted by God," for God can't be tempted by evil, and he himself tempts no one. 3.11. Does a spring send out from the same opening fresh and bitter water? 3.13. Who is wise and understanding among you? Let him show by his good conduct that his deeds are done in gentleness of wisdom. 3.17. But the wisdom that is from above is first pure, then peaceful, gentle, reasonable, full of mercy and good fruits, without partiality, and without hypocrisy. 3.18. Now the fruit of righteousness is sown in peace by those who make peace.

136. New Testament, Jude, 7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sons of god, euhemeristic interpretations of Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 210

137. New Testament, Colossians, 1.13, 1.15-1.20, 1.24, 1.26, 3.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •son of god •god, sons of •sons (sonship), god, of •assimilation to god/the son of god •jesus, son of god as •son of god, jesus as •crucified, son of god Found in books: Allison (2018), 4 Baruch, 449; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 207; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 78, 160; Levison (2023), The Greek Life of Adam and Eve. 1064; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 75; deSilva (2022), Ephesians, 211, 214; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 336

1.13. ὃς ἐρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ, 1.15. ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, 1.16. ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· 1.17. καὶ αὐτὸς ἔστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν, 1.18. καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν [ἡ] ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων, 1.19. ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι 1.20. καὶ διʼ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, [διʼ αὐτοῦ] εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς· 1.24. Νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν, καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία, 1.26. τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν, — νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, 3.14. ἐπὶ πᾶσι δὲ τούτοις τὴν ἀγάπην, ὅ ἐστιν σύνδεσμος τῆς τελειότητος.

1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; 1.15. who is the image of the invisible God, the firstborn of all creation. 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17. He is before all things, and in him all things are held together. 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19. For all the fullness was pleased to dwell in him; 1.20. and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens. 1.24. Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the assembly; 1.26. the mystery which has been hidden for ages and generations. But now it has been revealed to his saints, 3.14. Above all these things, walk in love, which is the bond of perfection.

138. New Testament, Ephesians, 1.3-1.14, 2.2, 3.3, 3.9, 4.7-4.16, 5.30-5.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •son of god •sons of god •son, of god Found in books: Allison (2018), 4 Baruch, 419, 449; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 29; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 221; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 117; deSilva (2022), Ephesians, 80, 81, 211, 212, 213, 214

1.3. Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ, 1.4. καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, 1.5. προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, 1.6. εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ, 1.7. ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, 1.8. κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ 1.9. ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν προέθετο ἐν αὐτῷ 1.10. εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς· ἐν αὐτῷ, 1.11. ἐν ᾧ καὶ ἐκληρώθημεν προορισθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ, 1.12. εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῷ χριστῷ· 1.13. ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, 1.14. ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ. 2.2. ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθίας· 3.3. [ὅτι] κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ, 3.9. καὶ φωτίσαι τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι, 4.7. Ἑνὶ δὲ ἑκάστῳ ἡμῶν ἐδόθη [ἡ] χάρις κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ χριστοῦ. 4.8. διὸ λέγει Ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν, [καὶ] ἔδωκεν δόματα τοῖς ἀνθρώποις. 4.9. τὸ δέ Ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη εἰς τὰ κατώτερα μέρη τῆς γῆς; 4.10. ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα. 4.11. καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους, 4.12. πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ χριστοῦ, 4.13. μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ, 4.14. ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας ἐν τῇ κυβίᾳ τῶν ἀνθρώπων ἐν πανουργίᾳ πρὸς τὴν μεθοδίαν τῆς πλάνης, 4.15. ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, Χριστός, 4.16. ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συνβιβαζόμενον διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας κατʼ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ. 5.30. ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ. 5.31. ἀντὶ τούτου καταλείψει ἄνθρωπος [τὸν] πατέρα καὶ [τὴν] μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. 5.32. τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ [εἰς] τὴν ἐκκλησίαν.

1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire, 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved, 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 1.8. which he made to abound toward us in all wisdom and prudence, 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11. in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 1.12. to the end that we should be to the praise of his glory, we who had before hoped in Christ: 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise, 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 3.3. how that by revelation the mystery was made known to me, as I wrote before in few words, 3.9. and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ; 4.7. But to each one of us was the grace given according to the measure of the gift of Christ. 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men." 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.14. that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 5.30. because we are members of his body, of his flesh and bones. 5.31. "For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh." 5.32. This mystery is great, but I speak concerning Christ and of the assembly.

139. New Testament, Galatians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 142, 290

4.29. ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν.

4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now.

140. New Testament, Hebrews, 1, 1.2, 1.3, 1.7, 1.14, 2, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.9, 2.10, 2.11-12.17, 2.12, 3, 4, 4.15, 6.1, 7.26, 9.14, 11, 11.32, 11.33, 11.34, 11.35, 11.36, 11.37, 11.38, 12.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 445

11.37. ἐλιθάσθησαν, ἐπειράσθησαν, ἐπρίσθησαν, ἐν φόνῳ μαχαίρης ἀπέθανον, περιῆλθον ἐν μηλωταῖς, ἐν αἰγίοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι,

11.37. They were stoned. They were sawn apart. They were tempted. They were slain with the sword. They went around in sheepskins, in goatskins; being destitute, afflicted, ill-treated

141. New Testament, Philippians, 2.5-2.11, 3.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Osborne (2001), Irenaeus of Lyons, 114; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 276, 282; deSilva (2022), Ephesians, 213, 214

2.5. τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, 2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8. ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· 2.9. διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, 2.10. ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 2.11. καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός. 3.10. τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ κοινωνίαν παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ,

2.5. Have this in your mind, which was also in Christ Jesus, 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death;

142. New Testament, Titus, 1.12-1.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •crucified, son of god Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 336

1.12. εἶπέν τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης, Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί· 1.13. ἡ μαρτυρία αὕτη ἐστὶν ἀληθής. διʼ ἣν αἰτίαν ἔλεγχε αὐτοὺς ἀποτόμως,

1.12. One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons." 1.13. This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith,

143. New Testament, John, 1.1-1.18, 1.38, 3.16, 4.44, 4.48, 5.21-5.40, 6.1-6.13, 8.1, 8.38, 8.46, 8.56-8.59, 10.30, 11.27, 12.31, 12.34, 12.40-12.41, 12.45, 14.9, 15.2, 15.4-15.5, 15.8, 15.12-15.14, 15.16, 19.24, 19.28, 19.36, 20.17, 20.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 55, 419, 434, 442, 443, 444, 445; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 207, 326, 331; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 78, 88, 104, 123, 145, 157, 158, 160, 185, 186, 189, 199, 224, 316, 319; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 29; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 216, 219, 277; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 117; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 35

1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4. ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5. καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8. οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.10. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 1.11. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.13. οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. 1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 1.15. Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓ 1.16. ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος· 1.17. ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. 1.38. στραφεὶς δὲ ὁ Ἰησοῦς καὶ θεασάμενος αὐτοὺς ἀκολουθοῦντας λέγει αὐτοῖς Τί ζητεῖτε; οἱ δὲ εἶπαν αὐτῷ Ῥαββεί, ?̔ὃ λέγεται μεθερμηνευόμενον Διδάσκαλε?̓ ποῦ μένεις; 3.16. Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλὰ ἔχῃ ζωὴν αἰώνιον. 4.44. αὐτὸς γὰρ Ἰησοῦς ἐμαρτύρησεν ὅτι προφήτης ἐν τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ ἔχει. 4.48. εἶπεν οὖν ὁ Ἰησοῦς πρὸς αὐτόν Ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε, οὐ μὴ πιστεύσητε. 5.21. ὥσπερ γὰρ ὁ πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτως καὶ ὁ υἱὸς οὓς θέλει ζωοποιεῖ. 5.22. οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκεν τῷ υἱῷ, 5.23. ἵνα πάντες τιμῶσι τὸν υἱὸν καθὼς τιμῶσι τὸν πατέρα. ὁ μὴ τιμῶν τὸν υἱὸν οὐ τιμᾷ τὸν πατέρα τὸν πέμψαντα αὐτόν. 5.24. Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ὁ τὸν λόγον μου ἀκούων καὶ πιστεύων τῷ πέμψαντί με ἔχει ζωὴν αἰώνιον, καὶ εἰς κρίσιν οὐκ ἔρχεται ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν. 5.25. ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἔρχεται ὥρα καὶ νῦν ἐστὶν ὅτε οἱ νεκροὶ ἀκούσουσιν τῆς φωνῆς τοῦ υἱοῦ τοῦ θεοῦ καὶ οἱ ἀκούσαντες ζήσουσιν. 5.26. ὥσπερ γὰρ ὁ πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως καὶ τῷ υἱῷ ἔδωκεν ζωὴν ἔχειν ἐν ἑαυτῷ· 5.27. καὶ ἐξουσίαν ἔδωκεν αὐτῷ κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστίν. 5.28. μὴ θαυμάζετε τοῦτο, ὅτι ἔρχεται ὥρα ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσουσιν τῆς φωνῆς αὐτοῦ 5.29. καὶ ἐκπορεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστασιν ζωῆς, οἱ τὰ φαῦλα πράξαντες εἰς ἀνάστασιν κρίσεως. 5.30. Οὐ δύναμαι ἐγὼ ποιεῖν ἀπʼ ἐμαυτοῦ οὐδέν· καθὼς ἀκούω κρίνω, καὶ ἡ κρίσις ἡ ἐμὴ δικαία ἐστίν, ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με. 5.31. Ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής· 5.32. ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία ἣν μαρτυρεῖ περὶ ἐμοῦ. 5.33. ὑμεῖς ἀπεστάλκατε πρὸς Ἰωάνην, καὶ μεμαρτύρηκε τῇ ἀληθείᾳ· 5.34. ἐγὼ δὲ οὐ παρὰ ἀνθρώπου τὴν μαρτυρίαν λαμβάνω, ἀλλὰ ταῦτα λέγω ἵνα ὑμεῖς σωθῆτε. 5.35. ἐκεῖνος ἦν ὁ λύχνος ὁ καιόμενος καὶ φαίνων, ὑμεῖς δὲ ἠθελήσατε ἀγαλλιαθῆναι πρὸς ὥραν ἐν τῷ φωτὶ αὐτοῦ· 5.36. ἐγὼ δὲ ἔχω τὴν μαρτυρίαν μείζω τοῦ Ἰωάνου, τὰ γὰρ ἔργα ἃ δέδωκέν μοι ὁ πατὴρ ἵνα τελειώσω αὐτά, αὐτὰ τὰ ἔργα ἃ ποιῶ, μαρτυρεῖ περὶ ἐμοῦ ὅτι ὁ πατήρ με ἀπέσταλκεν, 5.37. καὶ ὁ πέμψας με πατὴρ ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ. οὔτε φωνὴν αὐτοῦ πώποτε ἀκηκόατε οὔτε εἶδος αὐτοῦ ἑωράκατε, 5.38. καὶ τὸν λόγον αὐτοῦ οὐκ ἔχετε ἐν ὑμῖν μένοντα, ὅτι ὃν ἀπέστειλεν ἐκεῖνος τούτῳ ὑμεῖς οὐ πιστεύετε. 5.39. ἐραυνᾶτε τὰς γραφάς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν· καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ· 5.40. καὶ οὐ θέλετε ἐλθεῖν πρός με ἵνα ζωὴν ἔχητε. 6.1. Μετὰ ταῦτα ἀπῆλθεν ὁ Ἰησοῦς πέραν τῆς θαλάσσης τῆς Γαλιλαίας τῆς Τιβεριάδος. 6.2. ἠκολούθει δὲ αὐτῷ ὄχλος πολύς, ὅτι ἐθεώρουν τὰ σημεῖα ἃ ἐποίει ἐπὶ τῶν ἀσθενούντων. 6.3. ἀνῆλθεν δὲ εἰς τὸ ὄρος Ἰησοῦς, καὶ ἐκεῖ ἐκάθητο μετὰ τῶν μαθητῶν αὐτοῦ. 6.4. ἦν δὲ ἐγγὺς τὸ πάσχα, ἡ ἑορτὴ τῶν Ἰουδαίων. 6.5. ἐπάρας οὖν τοὺς ὀφθαλμοὺς ὁ Ἰησοῦς καὶ θεασάμενος ὅτι πολὺς ὄχλος ἔρχεται πρὸς αὐτὸν λέγει πρὸς Φίλιππον Πόθεν ἀγοράσωμεν ἄρτους ἵνα φάγωσιν οὗτοι; 6.6. τοῦτο δὲ ἔλεγεν πειράζων αὐτόν, αὐτὸς γὰρ ᾔδει τί ἔμελλεν ποιεῖν. 6.7. ἀπεκρίθη αὐτῷ Φίλιππος Διακοσίων δηναρίων ἄρτοι οὐκ ἀρκοῦσιν αὐτοῖς ἵνα ἕκαστος βραχὺ λάβῃ. 6.8. λέγει αὐτῷ εἷς ἐκ τῶν μαθητῶν αὐτοῦ, Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου 6.9. Ἔστιν παιδάριον ὧδε ὃς ἔχει πέντε ἄρτους κριθίνους καὶ δύο ὀψάρια· ἀλλὰ ταῦτα τί ἐστιν εἰς τοσούτους; 6.10. εἶπεν ὁ Ἰησοῦς Ποιήσατε τοὺς ἀνθρώπους ἀναπεσεῖν. ἦν δὲ χόρτος πολὺς ἐν τῷ τόπῳ. ἀνέπεσαν οὖν οἱ ἄνδρες τὸν ἀριθμὸν ὡς πεντακισχίλιοι. 6.11. ἔλαβεν οὖν τοὺς ἄρτους ὁ Ἰησοῦς καὶ εὐχαριστήσας διέδωκεν τοῖς ἀνακειμένοις, ὁμοίως καὶ ἐκ τῶν ὀψαρίων ὅσον ἤθελον. 6.12. ὡς δὲ ἐνεπλήσθησαν λέγει τοῖς μαθηταῖς αὐτοῦ Συναγάγετε τὰ περισσεύσαντα κλάσματα, ἵνα μή τι ἀπόληται. 6.13. συνήγαγον οὖν, καὶ ἐγέμισαν δώδεκα κοφίνους κλασμάτων ἐκ τῶν πέντε ἄρτων τῶν κριθίνων ἃ ἐπερίσσευσαν τοῖς βεβρωκόσιν. 8.1. Ἰησοῦς δὲ ἐπορεύθη εἰς τὸ Ὄρος τῶν Ἐλαιῶν. 8.38. ἃ ἐγὼ ἑώρακα παρὰ τῷ πατρὶ λαλῶ· καὶ ὑμεῖς οὖν ἃ ἠκούσατε παρὰ τοῦ πατρὸς ποιεῖτε. 8.46. τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι; 8.56. Ἀβραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν, καὶ εἶδεν καὶ ἐχάρη. 8.57. εἶπαν οὖν οἱ Ἰουδαῖοι πρὸς αὐτόν Πεντήκοντα ἔτη οὔπω ἔχεις καὶ Ἀβραὰμ ἑώρακας; 8.58. εἶπεν αὐτοῖς Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί. 8.59. ἦραν οὖν λίθους ἵνα βάλωσιν ἐπʼ αὐτόν· Ἰησοῦς δὲ ἐκρύβη καὶ ἐξῆλθεν ἐκ τοῦ ἱεροῦ. 10.30. ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν. 11.27. λέγει αὐτῷ Ναί, κύριε· ἐγὼ πεπίστευκα ὅτι lt*gtὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ ὁ εἰς τὸν κόσμον ἐρχόμενος. 12.31. νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω· 12.34. ἀπεκρίθη οὖν αὐτῷ ὁ ὄχλος Ἡμεῖς ἠκούσαμεν ἐκ τοῦ νόμου ὅτι ὁ χριστὸς μένει εἰς τὸν αἰῶνα, καὶ πῶς λέγεις σὺ ὅτι δεῖ ὑψωθῆναι τὸν υἱὸν τοῦ ἀνθρώπου; τίς ἐστιν οὗτος ὁ υἱὸς τοῦ ἀνθρώπου; 12.40. Τετύφλωκεν αὐτῶν τοῦς ὀφθαλμοὺς καὶ ἐπώρωσεν αὐτῶν τὴν καρδίαν, ἵνα μὴ ἴδωσιν τοις ὀφθαλμοῖς καὶ νοήσωσιν τῇ καρδίᾳ καὶ στραφῶσιν, καὶ ἰάσομαι αὐτούς. 12.41. ταῦτα εἶπεν Ἠσαίας ὅτι εἶδεν τὴν δόξαν αὐτοῦ, καὶ ἐλάλησεν περὶ αὐτοῦ. 12.45. καὶ ὁ θεωρῶν ἐμὲ θεωρεῖ τὸν πέμψαντά με. 14.9. λέγει αὐτῷ [ὁ] Ἰησοῦς Τοσοῦτον χρόνον μεθʼ ὑμῶν εἰμὶ καὶ οὐκ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑωρακεν τὸν πατέρα· πῶς σὺ λέγεις Δεῖξον ἡμῖν τὸν πατέρα; 15.2. πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν αἴρει αὐτό, καὶ πᾶν τὸ καρπὸν φέρον καθαίρει αὐτὸ ἵνα καρπὸν πλείονα φέρῃ. 15.4. μείνατε ἐν ἐμοί, κἀγὼ ἐν ὑμῖν. καθὼς τὸ κλῆμα οὐ δύναται καρπὸν φέρειν ἀφʼ ἑαυτοῦ ἐὰν μὴ μένῃ ἐν τῇ ἀμπέλῳ, οὕτως οὐδὲ ὑμεῖς ἐὰν μὴ ἐν ἐμοὶ μένητε. ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ κλήματα. 15.5. ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ οὗτος φέρει καρπὸν πολύν, ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν. 15.8. ἐν τούτῳ ἐδοξάσθη ὁ πατήρ μου ἵνα καρπὸν πολὺν φέρητε καὶ γένησθε ἐμοὶ μαθηταί. 15.12. αὕτη ἐστὶν ἡ ἐντολὴ ἡ ἐμὴ ἵνα ἀγαπᾶτε ἀλλήλους καθὼς ἠγάπησα ὑμᾶς· 15.13. μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει, ἵνα τις τὴν ψυχὴν αὐτοῦ θῇ ὑπὲρ τῶν φίλων αὐτοῦ. 15.14. ὑμεῖς φίλοι μού ἐστε ἐὰν ποιῆτε ὃ ἐγὼ ἐντέλλομαι ὑμῖν. 15.16. οὐχ ὑμεῖς με ἐξελέξασθε, ἀλλʼ ἐγὼ ἐξελεξάμην ὑμᾶς, καὶ ἔθηκα ὑμᾶς ἵνα ὑμεῖς ὑπάγητε καὶ καρπὸν φέρητε καὶ ὁ καρπὸς ὑμῶν μένῃ, ἵνα ὅτι ἂν αἰτήσητε τὸν πατέρα ἐν τῷ ὀνόματί μου δῷ ὑμῖν. 19.24. εἶπαν οὖν πρὸς ἀλλήλους Μὴ σχίσωμεν αὐτόν, ἀλλὰ λάχωμεν περὶ αὐτοῦ τίνος ἔσται· ἵνα ἡ γραφὴ πληρωθῇ Διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. 19.28. Μετὰ τοῦτο εἰδὼς ὁ Ἰησοῦς ὅτι ἤδη πάντα τετέλεσται ἵνα τελειωθῇ ἡ γραφὴ λέγει Διψῶ. 19.36. ἐγένετο γὰρ ταῦτα ἵνα ἡ γραφὴ πληρωθῇ Ὀστοῦν οὐ συντριβήσεται αὐτοῦ. 20.17. λέγει αὐτῇ Ἰησοῦς Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς Ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν. 20.31. βιβλίῳ τούτῳ· ταῦτα δὲ γέγραπται ἵνα πιστεύητε ὅτι Ἰησοῦς ἐστὶν ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ, καὶ ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ.

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.'" 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 1.38. Jesus turned, and saw them following, and said to them, "What are you looking for?"They said to him, "Rabbi" (which is to say, being interpreted, Teacher), "where are you staying?" 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 4.44. For Jesus himself testified that a prophet has no honor in his own country. 4.48. Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe." 5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 5.22. For the Father judges no one, but he has given all judgment to the Son, 5.23. that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him. 5.24. "Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life. 5.25. Most assuredly, I tell you, the hour comes, and now is, when the dead will hear the Son of God's voice; and those who hear will live. 5.26. For as the Father has life in himself, even so he gave to the Son also to have life in himself. 5.27. He also gave him authority to execute judgment, because he is a son of man. 5.28. Don't marvel at this, for the hour comes, in which all that are in the tombs will hear his voice, 5.29. and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment. 5.30. I can of myself do nothing. As I hear, I judge, and my judgment is righteous; because I don't seek my own will, but the will of my Father who sent me. 5.31. "If I testify about myself, my witness is not valid. 5.32. It is another who testifies about me. I know that the testimony which he testifies about me is true. 5.33. You have sent to John, and he has testified to the truth. 5.34. But the testimony which I receive is not from man. However, I say these things that you may be saved. 5.35. He was the burning and shining lamp, and you were willing to rejoice for a while in his light. 5.36. But the testimony which I have is greater than that of John, for the works which the Father gave me to accomplish, the very works that I do, testify about me, that the Father has sent me. 5.37. The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. 5.38. You don't have his word living in you; because you don't believe him whom he sent. 5.39. "You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me. 5.40. Yet you will not come to me, that you may have life. 6.1. After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias. 6.2. A great multitude followed him, because they saw his signs which he did on those who were sick. 6.3. Jesus went up into the mountain, and he sat there with his disciples. 6.4. Now the Passover, the feast of the Jews, was at hand. 6.5. Jesus therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Philip, "Where are we to buy bread, that these may eat?" 6.6. This he said to test him, for he himself knew what he would do. 6.7. Philip answered him, "Two hundred denarii worth of bread is not sufficient for them, that everyone of them may receive a little." 6.8. One of his disciples, Andrew, Simon Peter's brother, said to him, 6.9. "There is a boy here who has five barley loaves and two fish, but what are these among so many?" 6.10. Jesus said, "Have the people sit down." Now there was much grass in that place. So the men sat down, in number about five thousand. 6.11. Jesus took the loaves; and having given thanks, he distributed to the disciples, and the disciples to those who were sitting down; likewise also of the fish as much as they desired. 6.12. When they were filled, he said to his disciples, "Gather up the broken pieces which are left over, that nothing be lost." 6.13. So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten. 8.1. but Jesus went to the Mount of Olives. 8.38. I say the things which I have seen with my Father; and you also do the things which you have seen with your father." 8.46. Which of you convicts me of sin? If I tell the truth, why do you not believe me? 8.56. Your father Abraham rejoiced to see my day. He saw it, and was glad." 8.57. The Jews therefore said to him, "You are not yet fifty years old, and have you seen Abraham?" 8.58. Jesus said to them, "Most assuredly, I tell you, before Abraham came into existence, I AM." 8.59. Therefore they took up stones to throw at him, but Jesus was hidden, and went out of the temple, having gone through the midst of them, and so passed by. 10.30. I and the Father are one." 11.27. She said to him, "Yes, Lord. I have come to believe that you are the Christ, God's Son, he who comes into the world." 12.31. Now is the judgment of this world. Now the prince of this world will be cast out. 12.34. The multitude answered him, "We have heard out of the law that the Christ remains forever. How do you say, 'The Son of Man must be lifted up?' Who is this Son of Man?" 12.40. "He has blinded their eyes and he hardened their heart, Lest they should see with their eyes, And perceive with their heart, And would turn, And I would heal them." 12.41. Isaiah said these things when he saw his glory, and spoke of him. 12.45. He who sees me sees him who sent me. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 15.2. Every branch in me that doesn't bear fruit, he takes away. Every branch that bears fruit, he prunes, that it may bear more fruit. 15.4. Remain in me, and I in you. As the branch can't bear fruit by itself, unless it remains in the vine, so neither can you, unless you remain in me. 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing. 15.8. "In this is my Father glorified, that you bear much fruit; and so you will be my disciples. 15.12. "This is my commandment, that you love one another, even as I have loved you. 15.13. Greater love has no one than this, that someone lay down his life for his friends. 15.14. You are my friends, if you do whatever I command you. 15.16. You didn't choose me, but I chose you, and appointed you, that you should go and bear fruit, and that your fruit should remain; that whatever you will ask of the Father in my name, he may give it to you. 19.24. Then they said to one another, "Let's not tear it, but cast lots for it to decide whose it will be," that the Scripture might be fulfilled, which says, "They parted my garments among them. For my cloak they cast lots."Therefore the soldiers did these things. 19.28. After this, Jesus, seeing that all things were now finished, that the Scripture might be fulfilled, said, "I am thirsty." 19.36. For these things happened, that the Scripture might be fulfilled, "A bone of him will not be broken." 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.'" 20.31. but these are written, that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.

144. New Testament, Luke, 1.32-1.33, 1.35, 1.53, 2.7, 3.22, 4.16, 4.24, 7.27-7.28, 7.31-7.35, 9.3, 9.10-9.17, 10.4, 10.18, 10.20-10.22, 11.1-11.2, 11.49, 12.2, 13.6-13.9, 16.4, 19.11, 19.37, 22.7-22.13, 22.29, 22.35-22.39, 22.42, 22.51, 23.49, 24.44, 24.47 (1st cent. CE - 1st cent. CE) Tagged with subjects: •psalms of solomon, son of god •son of god, qumran texts •manuscripts, son of god •son, of god •son of god •jesus, son of god as •messiah, son of god and •son of god, jesus as •son of god, messiah and •son of god as concept in transition, •god, son of •sons of god, as angels •sons of god, euhemeristic interpretations of •god, sons of •sons (sonship), god, of •assimilation to god/the son of god Found in books: Allison (2018), 4 Baruch, 419, 434, 443, 444, 445; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 199; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 211; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 179, 185; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60, 170, 212, 216, 219; Levison (2023), The Greek Life of Adam and Eve. 1064; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 75; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 134; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 116

1.32. οὗτος ἔσται μέγας καὶ υἱὸς Ὑψίστου κληθήσεται, καὶ δώσει αὐτῷ Κύριος ὁ θεὸς τὸν θρόνον Δαυεὶδ τοῦ πατρὸς αὐτοῦ, 1.33. καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰακὼβ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος. 1.35. καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται, υἱὸς θεοῦ· 1.53. πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουτοῦντας ἐξαπέστειλεν κενούς. 2.7. καὶ ἔτεκεν τὸν υἱὸν αὐτῆς τὸν πρωτότοκον, καὶ ἐσπαργάνωσεν αὐτὸν καὶ ἀνέκλινεν αὐτὸν ἐν φάτνῃ, διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι. 3.22. καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπʼ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 4.16. Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4.24. εἶπεν δέ Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. 7.27. οὗτός ἐστιν περὶ οὗ γέγραπται Ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου. 7.28. λέγω ὑμῖν, μείζων ἐν γεννητοῖς γυναικῶν Ἰωάνου οὐδεὶς ἔστιν· ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τοῦ θεοῦ μείζων αὐτοῦ ἐστίν. 7.31. Τίνι οὖν ὁμοιώσω τοὺς ἀνθρώπους τῆς γενεᾶς ταύτης, καὶ τίνι εἰσὶν 7.32. ὅμοιοι; ὅμοιοί εἰσιν παιδίοις τοῖς ἐν ἀγορᾷ καθημένοις καὶ προσφωνοῦσιν ἀλλήλοις, ἃ λέγει Ηὐλήσαμεν ὑμῖν καὶ οὐκ ὠρχήσασθε· ἐθρηνήσαμεν καὶ οὐκ ἐκλαύσατε· 7.33. ἐλήλυθεν γὰρ Ἰωάνης ὁ βαπτιστὴς μὴ ἔσθων ἄρτον μήτε πίνων οἶνον, καὶ λέγετε Δαιμόνιον ἔχει· 7.34. ἐλήλυθεν ὁ υἱὸς τοῦ ἀνθρώπου ἔσθων καὶ πίνων, καὶ λέγετε Ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, φίλος τελωνῶν καὶ ἁμαρτωλῶν. 7.35. καὶ ἐδικαιώθη ἡ σοφία ἀπὸ πάντων τῶν τέκνων αὐτῆς. 9.3. καὶ εἶπεν πρὸς αὐτούς Μηδὲν αἴρετε εἰς τὴν ὁδόν, μήτε ῥάβδον μήτε πήραν μήτε ἄρτον μήτε ἀργύριον, μήτε δύο χιτῶνας ἔχειν. 9.10. Καὶ ὑποστρέψαντες οἱ ἀπόστολοι διηγήσαντο αὐτῷ ὅσα ἐποίησαν. Καὶ παραλαβὼν αὐτοὺς ὑπεχώρησεν κατʼ ἰδίαν εἰς πόλιν καλουμένην Βηθσαιδά. 9.11. οἱ δὲ ὄχλοι γνόντες ἠκολούθησαν αὐτῷ. καὶ ἀποδεξάμενος αὐτοὺς ἐλάλει αὐτοῖς περὶ τῆς βασιλείας τοῦ θεοῦ, καὶ τοὺς χρείαν ἔχοντας θεραπείας ἰᾶτο. 9.12. Ἡ δὲ ἡμέρα ἤρξατο κλίνειν· προσελθόντες δὲ οἱ δώδεκα εἶπαν αὐτῷ Ἀπόλυσον τὸν ὄχλον, ἵνα πορευθέντες εἰς τὰς κύκλῳ κώμας καὶ ἀγροὺς καταλύσωσιν καὶ εὕρωσιν ἐπισιτισμόν, ὅτι ὧδε ἐν ἐρήμῳ τόπῳ ἐσμέν. 9.13. εἶπεν δὲ πρὸς αὐτούς Δότε αὐτοῖς φαγεῖν ὑμεῖς. οἱ δὲ εἶπαν Οὐκ εἰσὶν ἡμῖν πλεῖον ἢ ἄρτοι πέντε καὶ ἰχθύες δύο, εἰ μήτι πορευθέντες ἡμεῖς ἀγοράσωμεν εἰς πάντα τὸν λαὸν τοῦτον βρώματα. 9.14. ἦσαν γὰρ ὡσεὶ ἄνδρες πεντακισχίλιοι. εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ Κατακλίνατε αὐτοὺς κλισίας ὡσεὶ ἀνὰ πεντήκοντα. 9.15. καὶ ἐποίησαν οὕτως καὶ κατέκλιναν ἅπαντας. 9.16. λαβὼν δὲ τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν αὐτοὺς καὶ κατέκλασεν καὶ ἐδίδου τοῖς μαθηταῖς παραθεῖναι τῷ ὄχλῳ. 9.17. καὶ ἔφαγον καὶ ἐχορτάσθησαν πάντες, καὶ ἤρθη τὸ περισσεῦσαν αὐτοῖς κλασμάτων κόφινοι δώδεκα. 10.4. μὴ βαστάζετε βαλλάντιον, μὴ πήραν, μὴ ὑποδήματα, καὶ μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε. 10.18. εἶπεν δὲ αὐτοῖς Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα. 10.20. πλὴν ἐν τούτῳ μὴ χαίρετε ὅτι τὰ πνεύματα ὑμῖν ὑποτάσσεται, χαίρετε δὲ ὅτι τὰ ὀνόματα ὑμῶν ἐνγέγραπται ἐν τοῖς οὐρανοῖς. 10.21. Ἐν αὐτῇ τῇ ὥρᾳ ἠγαλλιάσατο τῷ πνεύματι τῷ ἁγίῳ καὶ εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. 10.22. Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός, μου, καὶ οὐδεὶς γινώσκει τίς ἐστιν ὁ υἱὸς εἰ μὴ ὁ πατήρ, καὶ τίς ἐστιν ὁ πατὴρ εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν βούληται ὁ υἱὸς ἀποκαλύψαι. 11.1. Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν ἐν τόπῳ τινὶ προσευχόμενον, ὡς ἐπαύσατο, εἶπέν τις τῶν μαθητῶν αὐτοῦ πρὸς αὐτόν Κύριε, δίδαξον ἡμᾶς προσεύχεσθαι, καθὼς καὶ Ἰωάνης ἐδίδαξεν τοὺς μαθητὰς αὐτοῦ. 11.2. εἶπεν δὲ αὐτοῖς Ὅταν προσεύχησθε, λέγετε Πάτερ, ἁγιασθήτω τὸ ὄνομά σου· ἐλθάτω ἡ βασιλεία σου· 11.49. διὰ τοῦτο καὶ ἡ σοφία τοῦ θεοῦ εἶπεν Ἀποστελῶ εἰς αὐτοὺς προφήτας καὶ ἀποστόλους, καὶ ἐξ αὐτῶν ἀποκτενοῦσιν καὶ διώξουσιν, 12.2. Οὐδὲν δὲ συγκεκαλυμμένον ἐστὶν ὃ οὐκ ἀποκαλυφθήσεται, καὶ κρυπτὸν ὃ οὐ γνωσθήσεται. 13.6. Ἔλεγεν δὲ ταύτην τὴν παραβολήν. Συκῆν εἶχέν τις πεφυτευμένην ἐν τῷ ἀμπελῶνι αὐτοῦ, καὶ ἦλθεν ζητῶν καρπὸν ἐν αὐτῇ καὶ οὐχ εὗρεν. 13.7. εἶπεν δὲ πρὸς τὸν ἀμπελουργόν Ἰδοὺ τρία ἔτη ἀφʼ οὗ ἔρχομαι ζητῶν καρπὸν ἐν τῇ συκῇ ταύτῃ καὶ οὐχ εὑρίσκω· ἔκκοψον αὐτήν· ἵνα τί καὶ τὴν γῆν καταργεῖ; 13.8. ὁ δὲ ἀποκριθεὶς λέγει αὐτῷ Κύριε, ἄφες αὐτὴν καὶ τοῦτο τὸ ἔτος, ἕως ὅτου σκάψω περὶ αὐτὴν 13.9. καὶ βάλω κόπρια· κἂν μὲν ποιήσῃ καρπὸν εἰς τὸ μέλλον— εἰ δὲ μήγε, ἐκκόψεις αὐτήν. 16.4. ἔγνων τί ποιήσω, ἵνα ὅταν μετασταθῶ ἐκ τῆς οἰκονομίας δέξωνταί με εἰς τοὺς οἴκους ἑαυτῶν. 19.11. Ἀκουόντων δὲ αὐτῶν ταῦτα προσθεὶς εἶπεν παραβολὴν διὰ τὸ ἐγγὺς εἶναι Ἰερουσαλὴμ αὐτὸν καὶ δοκεῖν αὐτοὺς ὅτι παραχρῆμα μέλλει ἡ βασιλεία τοῦ θεοῦ ἀναφαίνεσθαι· 19.37. ἐγγίζοντος δὲ αὐτοῦ ἤδη πρὸς τῇ καταβάσει τοῦ Ὄρους τῶν Ἐλαιῶν ἤρξαντο ἅπαν τὸ πλῆθος τῶν μαθητῶν χαίροντες αἰνεῖν τὸν θεὸν φωνῇ μεγάλῃ περὶ πασῶν ὧν εἶδον δυνάμεων, 22.7. Ἦλθεν δὲ ἡ ἡμέρα τῶν ἀζύμων, ᾗ ἔδει θύεσθαι τὸ πάσχα· 22.8. καὶ ἀπέστειλεν Πέτρον καὶ Ἰωάνην εἰπών Πορευθέντες ἑτοιμάσατε ἡμῖν τὸ πάσχα ἵνα φάγωμεν. 22.9. οἱ δὲ εἶπαν αὐτῷ Ποῦ θέλεις ἑτοιμάσωμεν; 22.10. ὁ δὲ εἶπεν αὐτοῖς Ἰδοὺ εἰσελθόντων ὑμῶν εἰς τὴν πόλιν συναντήσει ὑμῖν ἄνθρωπος κεράμιον ὕδατος βαστάζων· ἀκολουθήσατε αὐτῷ εἰς τὴν οἰκίαν εἰς ἣν εἰσπορεύεται. 22.11. καὶ ἐρεῖτε τῷ οἰκοδεσπότῃ τῆς οἰκίας Λέγει σοι ὁ διδάσκαλος Ποῦ ἐστὶν τὸ κατάλυμα ὅπου τὸ πάσχα μετὰ τῶν μαθητῶν μου φάγω; 22.12. κἀκεῖνος ὑμῖν δείξει ἀνάγαιον μέγα ἐστρωμένον· ἐκεῖ ἑτοιμάσατε. 22.13. ἀπελθόντες δὲ εὗρον καθὼς εἰρήκει αὐτοῖς, καὶ ἡτοίμασαν τὸ πάσχα. 22.29. κἀγὼ διατίθεμαι ὑμῖν, καθὼς διέθετό μοι ὁ πατήρ μου βασιλείαν, 22.35. Καὶ εἶπεν αὐτοῖς Ὅτε ἀπέστειλα ὑμᾶς ἄτερ βαλλαντίου καὶ πήρας καὶ ὑποδημάτων, μή τινος ὑστερήσατε; οἱ δὲ εἶπαν Οὐθενός. 22.36. εἶπεν δὲ αὐτοῖς Ἀλλὰ νῦν ὁ ἔχων βαλλάντιον ἀράτω, ὁμοίως καὶ πήραν, καὶ ὁ μὴ ἔχων πωλησάτω τὸ ἱμάτιον αὐτοῦ καὶ ἀγορασάτω μάχαιραν. 22.37. λέγω γὰρ ὑμῖν ὅτι τοῦτο τὸ γεγραμμένον δεῖ τελεσθῆναι ἐν ἐμοί, τό Καὶ μετὰ ἀνόμων ἐλογίσθη· καὶ γὰρ τὸ περὶ ἐμοῦ τέλος ἔχει. 22.38. οἱ δὲ εἶπαν Κύριε, ἰδοὺ μάχαιραι ὧδε δύο. ὁ δὲ εἶπεν αὐτοῖς Ἱκανόν ἐστιν. 22.39. Καὶ ἐξελθὼν ἐπορεύθη κατὰ τὸ ἔθος εἰς τὸ Ὄρος τῶν Ἐλαιῶν· ἠκολούθησαν δὲ αὐτῷ [καὶ] οἱ μαθηταί. 22.42. εἰ βούλει παρένεγκε τοῦτο τὸ ποτήριον ἀπʼ ἐμοῦ· πλὴν μὴ τὸ θέλημά μου ἀλλὰ τὸ σὸν γινέσθω. 22.51. ἀποκριθεὶς δὲ [ὁ] Ἰησοῦς εἶπεν Ἐᾶτε ἕως τούτου· καὶ ἁψάμενος τοῦ ὠτίου ἰάσατο αὐτόν. 23.49. ἱστήκεισαν δὲ πάντες οἱ γνωστοὶ αὐτῷ ἀπὸ μακρόθεν, καὶ γυναῖκες αἱ συνακολουθοῦσαι αὐτῷ ἀπὸ τῆς Γαλιλαίας, ὁρῶσαι ταῦτα. 24.44. Εἶπεν δὲ πρὸς αὐτούς Οὗτοι οἱ λόγοι μου οὓς ἐλάλησα πρὸς ὑμᾶς ἔτι ὢν σὺν ὑμῖν, ὅτι δεῖ πληρωθῆναι πάντα τὰ γεγραμμένα ἐν τῷ νόμῳ Μωυσέως καὶ τοῖς προφήταις καὶ Ψαλμοῖς περὶ ἐμοῦ. 24.47. καὶ κηρυχθῆναι ἐπὶ τῷ ὀνόματι αὐτοῦ μετάνοιαν εἰς ἄφεσιν ἁμαρτιῶν εἰς πάντα τὰ ἔθνὴ, — ἀρξάμενοι ἀπὸ Ἰερουσαλήμ·

1.32. He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David, 1.33. and he will reign over the house of Jacob forever. There will be no end to his kingdom." 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 1.53. He has filled the hungry with good things. He has sent the rich away empty. 2.7. She brought forth her firstborn son, and she wrapped him in bands of cloth, and laid him in a feeding trough, because there was no room for them in the inn. 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased." 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 7.27. This is he of whom it is written, 'Behold, I send my messenger before your face, Who will prepare your way before you.' 7.28. "For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he." 7.31. The Lord said, "To what then will I liken the people of this generation? What are they like? 7.32. They are like children who sit in the marketplace, and call one to another, saying, 'We piped to you, and you didn't dance. We mourned, and you didn't weep.' 7.33. For John the Baptizer came neither eating bread nor drinking wine, and you say, 'He has a demon.' 7.34. The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man, and a drunkard; a friend of tax collectors and sinners!' 7.35. Wisdom is justified by all her children." 9.3. He said to them, "Take nothing for your journey -- neither staffs, nor wallet, nor bread, nor money; neither have two coats apiece. 9.10. The apostles, when they had returned, told him what things they had done. He took them, and withdrew apart to a deserted place of a city called Bethsaida. 9.11. But the multitudes, perceiving it, followed him. He welcomed them, and spoke to them of the Kingdom of God, and he cured those who needed healing. 9.12. The day began to wear away; and the twelve came, and said to him, "Send the multitude away, that they may go into the surrounding villages and farms, and lodge, and get provisions, for we are here in a deserted place." 9.13. But he said to them, "You give them something to eat."They said, "We have no more than five loaves and two fish, unless we should go and buy food for all these people." 9.14. For they were about five thousand men. He said to his disciples, "Make them sit down in groups of about fifty each." 9.15. They did so, and made them all sit down. 9.16. He took the five loaves and the two fish, and looking up to the sky, he blessed them, and broke them, and gave them to the disciples to set before the multitude. 9.17. They ate, and were all filled. They gathered up twelve baskets of broken pieces that were left over. 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 10.20. Nevertheless, don't rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven." 10.21. In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight." 10.22. Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him." 11.1. It happened, that when he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples." 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.49. Therefore also the wisdom of God said, 'I will send to them prophets and apostles; and some of them they will kill and persecute, 12.2. But there is nothing covered up, that will not be revealed, nor hidden, that will not be known. 13.6. He spoke this parable. "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none. 13.7. He said to the vine dresser, 'Behold, these three years I have come looking for fruit on this fig tree, and found none. Cut it down. Why does it waste the soil?' 13.8. He answered, 'Lord, leave it alone this year also, until I dig around it, and fertilize it. 13.9. If it bears fruit, fine; but if not, after that, you can cut it down.'" 16.4. I know what I will do, so that when I am removed from management, they may receive me into their houses.' 19.11. As they heard these things, he went on and told a parable, because he was near Jerusalem, and they supposed that the Kingdom of God would be revealed immediately. 19.37. As he was now getting near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen, 22.7. The day of unleavened bread came, on which the Passover must be sacrificed. 22.8. He sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat." 22.9. They said to him, "Where do you want us to prepare?" 22.10. He said to them, "Behold, when you have entered into the city, a man carrying a pitcher of water will meet you. Follow him into the house which he enters. 22.11. Tell the master of the house, 'The Teacher says to you, "Where is the guest room, where I may eat the Passover with my disciples?"' 22.12. He will show you a large, furnished upper room. Make preparations there." 22.13. They went, found things as he had told them, and they prepared the Passover. 22.29. I confer on you a kingdom, even as my Father conferred on me, 22.35. He said to them, "When I sent you out without purse, and wallet, and shoes, did you lack anything?"They said, "Nothing." 22.36. Then he said to them, "But now, whoever has a purse, let him take it, and likewise a wallet. Whoever has none, let him sell his cloak, and buy a sword. 22.37. For I tell you that this which is written must still be fulfilled in me: 'He was counted with the lawless.' For that which concerns me has an end." 22.38. They said, "Lord, behold, here are two swords."He said to them, "That is enough." 22.39. He came out, and went, as his custom was, to the Mount of Olives. His disciples also followed him. 22.42. saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done." 22.51. But Jesus answered, "Let me at least do this" -- and he touched his ear, and healed him. 23.49. All his acquaintances, and the women who followed with him from Galilee, stood at a distance, watching these things. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled." 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.

145. New Testament, Mark, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.21, 1.24, 1.27, 1.29, 1.30, 1.31, 1.32, 1.33, 1.34, 1.35, 1.36, 1.37, 1.38, 1.39, 1.40, 1.41, 1.42, 1.43, 1.44, 1.45, 3.6, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 4.10, 4.11, 4.12, 5, 5.1, 5.7, 5.21, 5.22, 5.23, 5.24, 6.7, 6.8, 6.9, 6.10, 6.11, 6.41, 6.46, 7.14, 7.15, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 9, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 10.34, 10.35, 10.36, 10.37, 10.38, 10.39, 10.40, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24, 12.25, 12.26, 12.27, 12.28, 12.29, 12.30, 12.31, 12.32, 12.33, 12.34, 13.3, 13.22, 14.2, 14.12, 14.13, 14.14, 14.15, 14.16, 14.18, 14.19, 14.20, 14.21, 14.22-23.26, 14.26, 14.27, 14.28, 14.29, 14.30, 14.31, 14.36, 14.49, 14.60, 14.61, 14.62, 14.63, 14.64, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 15.28, 15.29, 15.30, 15.31, 15.32, 15.33, 15.34, 15.35, 15.36, 15.37, 15.38, 15.39 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 270

146. New Testament, Matthew, 1.18, 1.22, 1.25, 2.11, 2.14-2.15, 2.17-2.18, 2.21, 3.10, 3.13-3.17, 4.1-4.11, 5.3, 5.6, 5.8, 5.12, 6.5, 6.9-6.13, 6.25, 7.16-7.20, 10.26, 11.10-11.11, 11.16-11.20, 11.25-11.30, 12.33, 12.38, 13.57, 14.13-14.21, 15.32-15.39, 16.1, 17.23, 18.21, 18.26, 18.35, 21.1, 23.29-23.32, 23.34, 24.3, 24.15, 24.24, 25.31-25.46, 26.17-26.19, 26.26, 26.28-26.30, 26.39, 26.41-26.42, 27.9-27.10, 28.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 400, 419, 434, 443, 444, 445, 449; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 315; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 158, 179, 185; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60, 212, 216, 219, 224, 277; Levison (2023), The Greek Life of Adam and Eve. 94, 719; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 75, 258; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 35, 148, 149, 151, 152

1.18. ΤΟΥ ΔΕ [ΙΗΣΟΥ] ΧΡΙΣΤΟΥ ἡ γένεσις οὕτως ἦν. Μνηστευθείσης τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου. 1.22. Τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ Κυρίου διὰ τοῦ προφήτου λέγοντος 1.25. καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως [οὗ] ἔτεκεν υἱόν· καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν. 2.11. καὶ ἐλθόντες εἰς τὴν οἰκίαν εἶδον τὸ παιδίον μετὰ Μαρίας τῆς μητρὸς αὐτοῦ, καὶ πεσόντες προσεκύνησαν αὐτῷ, καὶ ἀνοίξαντες τοὺς θησαυροὺς αὐτῶν προσήνεγκαν αὐτῷ δῶρα, χρυσὸν καὶ λίβανον καὶ σμύρναν. 2.14. ὁ δὲ ἐγερθεὶς παρέλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ νυκτὸς καὶ ἀνεχώρησεν εἰς Αἴγυπτον, καὶ ἦν ἐκεῖ ἕως τῆς τελευτῆς Ἡρῴδου· 2.15. ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ Κυρίου διὰ τοῦ προφήτου λέγοντος Ἐξ Αἰγύπτου ἐκάλεσα τὸν υἱόν μου . 2.17. Τότε ἐπληρώθη τὸ ῥηθὲν διὰ Ἰερεμίου τοῦ προφήτου λέγοντος 2.18. φωνὴ ἐν Ῥαμὰ ἠκούσθη, κλαυθμὸς καὶ ὀδυρμὸς πολύς· Ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελεν παρακληθῆναι ὅτι οὐκ εἰσίν. 2.21. ὁ δὲ ἐγερθεὶς παρέλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ εἰσῆλθεν εἰς γῆν Ἰσραήλ. 3.10. ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 3.13. Τότε παραγίνεται ὁ Ἰησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν Ἰορδάνην πρὸς τὸν Ἰωάνην τοῦ βαπτισθῆναι ὑπʼ αὐτοῦ. 3.14. ὁ δὲ διεκώλυεν αὐτὸν λέγων Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με; 3.15. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Ἄφες ἄρτι, οὕτω γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. τότε ἀφίησιν αὐτόν. 3.16. βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· 3.17. καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν πνεῦμα θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπʼ αὐτόν· καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα. 4.1. Τότε [ὁ] Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. 4.2. καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα ὕστερον ἐπείνασεν. 4.3. Καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὸν ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. 4.4. ὁ δὲ ἀποκριθεὶς εἶπεν Γέγραπται Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ. 4.5. Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 4.6. καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.7. ἔφη αὐτῷ ὁ Ἰησοῦς Πάλιν γέγραπται Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. 4.8. Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, 4.9. καὶ εἶπεν αὐτῷ Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι. 4.10. τότε λέγει αὐτῷ ὁ Ἰησοῦς Ὕπαγε, Σατανᾶ· γέγραπται γάρ Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.11. Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ. 5.3. ΜΑΚΑΡΙΟΙ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 5.6. μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται. 5.8. μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. 5.12. χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν. 6.5. Καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί· ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσιν τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν, ἀπέχουσι τὸν μισθὸν αὐτῶν. 6.9. Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου, 6.10. ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· 6.11. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· 6.12. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· 6.13. καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. 6.25. Διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε [ἢ τί πίητε], μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε· οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος; 7.16. ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς· μήτι συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὰς ἢ ἀπὸ τριβόλων σῦκα; 7.17. οὕτω πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ, τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ· 7.18. οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ἐνεγκεῖν, οὐδὲ δένδρον σαπρὸν καρποὺς καλοὺς ποιεῖν, 7.19. πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 7.20. ἄραγε ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς. 10.26. μὴ οὖν φοβηθῆτε αὐτούς· οὐδὲν γάρ ἐστιν κεκαλυμμένον ὃ οὐκ ἀποκαλυφθήσεται, καὶ κρυπτὸν ὃ οὐ γνωσθήσεται. 11.10. οὗτός ἐστιν περὶ οὗ γέγραπται Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου. 11.11. ἀμὴν λέγω ὑμῖν, οὐκ ἐγήγερται ἐν γεννητοῖς γυναικῶν μείζων Ἰωάνου τοῦ βαπτιστοῦ· ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τῶν οὐρανῶν μείζων αὐτοῦ ἐστίν. 11.16. Τίνι δὲ ὁμοιώσω τὴν γενεὰν ταύτην; ὁμοία ἐστὶν παιδίοις καθημένοις ἐν ταῖς ἀγοραῖς ὓ προσφωνοῦντα τοῖς ἑτέροις 11.17. λέγουσιν Ηὐλήσαμεν ὑμῖν καὶ οὐκ ὠρχήσασθε· ἐθρηνήσαμεν καὶ οὐκ ἐκόψασθε· 11.18. ἦλθεν γὰρ Ἰωάνης μήτε ἐσθίων μήτε πίνων, καὶ λέγουσιν Δαιμόνιον ἔχει· 11.19. ἦλθεν ὁ υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγουσιν Ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, τελωνῶν φίλος καὶ ἁμαρτωλῶν. καὶ ἐδικαιώθη ἡ σοφία ἀπὸ τῶν ἔργων αὐτῆς. 11.20. Τότε ἤρξατο ὀνειδίζειν τὰς πόλεις ἐν αἷς ἐγένοντο αἱ πλεῖσται δυνάμεις αὐτοῦ, ὅτι οὐ μετενόησαν· 11.25. Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· 11.26. ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. 11.27. Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι. 11.28. Δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. 11.29. ἄρατε τὸν ζυγόν μου ἐφʼ ὑμᾶς καὶ μάθετε ἀπʼ ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν· 11.30. ὁ γὰρ ζυγός μου χρηστὸς καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν. 12.33. Ἢ ποιήσατε τὸ δένδρον καλὸν καὶ τὸν καρπὸν αὐτοῦ καλόν, ἢ ποιήσατε τὸ δένδρον σαπρὸν καὶ τὸν καρπὸν αὐτοῦ σαπρόν· ἐκ γὰρ τοῦ καρποῦ τὸ δένδρον γινώσκεται. 12.38. Τότε ἀπεκρίθησαν αὐτῷ τινὲς τῶν γραμματέων καὶ Φαρισαίων λέγοντες Διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν. 13.57. καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 14.13. Ἀκούσας δὲ ὁ Ἰησοῦς ἀνεχώρησεν ἐκεῖθεν ἐν πλοίῳ εἰς ἔρημον τόπον κατʼ ἰδίαν· καὶ ἀκούσαντες οἱ ὄχλοι ἠκολούθησαν αὐτῷ πεζῇ ἀπὸ τῶν πόλεων. 14.14. Καὶ ἐξελθὼν εἶδεν πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπʼ αὐτοῖς καὶ ἐθεράπευσεν τοὺς ἀρρώστους αὐτῶν. 14.15. Ὀψίας δὲ γενομένης προσῆλθαν αὐτῷ οἱ μαθηταὶ λέγοντες Ἔρημός ἐστιν ὁ τόπος καὶ ἡ ὥρα ἤδη παρῆλθεν· ἀπόλυσον τοὺς ὄχλους, ἵνα ἀπελθόντες εἰς τὰς κώμας ἀγοράσωσιν ἑαυτοῖς βρώματα. 14.16. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Οὐ χρείαν ἔχουσιν ἀπελθεῖν· δότε αὐτοῖς ὑμεῖς φαγεῖν. 14.17. οἱ δὲ λέγουσιν αὐτῷ Οὐκ ἔχομεν ὧδε εἰ μὴ πέντε ἄρτους καὶ δύο ἰχθύας. 14.18. ὁ δὲ εἶπεν Φέρετέ μοι ὧδε αὐτούς. 14.19. καὶ κελεύσας τοὺς ὄχλους ἀνακλιθῆναι ἐπὶ τοῦ χόρτου, λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κλάσας ἔδωκεν τοῖς μαθηταῖς τοὺς ἄρτους οἱ δὲ μαθηταὶ τοῖς ὄχλοις. 14.20. καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν, καὶ ἦραν τὸ περισσεῦον τῶν κλασμάτων δώδεκα κοφίνους πλήρεις. 14.21. οἱ δὲ ἐσθίοντες ἦσαν ἄνδρες ὡσεὶ πεντακισχίλιοι χωρὶς γυναικῶν καὶ παιδίων. 15.32. Ὁ δὲ Ἰησοῦς προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ εἶπεν Σπλαγχνίζομαι ἐπὶ τὸν ὄχλον, ὅτι [ἤδη] ἡμέραι τρεῖς προσμένουσίν μοι καὶ οὐκ ἔχουσιν τί φάγωσιν· καὶ ἀπολῦσαι αὐτοὺς νήστεις οὐ θέλω, μή ποτε ἐκλυθῶσιν ἐν τῇ ὁδῷ. 15.33. καὶ λέγουσιν αὐτῷ οἱ μαθηταί Πόθεν ἡμῖν ἐν ἐρημίᾳ ἄρτοι τοσοῦτοι ὥστε χορτάσαι ὄχλον τοσοῦτον; 15.34. καὶ λέγει αὐτοῖς ὁ Ἰησοῦς Πόσους ἄρτους ἔχετε; οἱ δὲ εἶπαν Ἑπτά, καὶ ὀλίγα ἰχθύδια. 15.35. καὶ παραγγείλας τῷ ὄχλῳ ἀναπεσεῖν ἐπὶ τὴν γῆν 15.36. ἔλαβεν τοὺς ἑπτὰ ἄρτους καὶ τοὺς ἰχθύας καὶ εὐχαριστήσας ἔκλασεν καὶ ἐδίδου τοῖς μαθηταῖς οἱ δὲ μαθηταὶ τοῖς ὄχλοις. 15.37. καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν, καὶ τὸ περισσεῦον τῶν κλασμάτων ἦραν ἑπτὰ σφυρίδας πλήρεις. 15.38. οἱ δὲ ἐσθίοντες ἦσαν τετρακισχίλιοι ἄνδρες χωρὶς γυναικῶν καὶ παιδίων. 15.39. Καὶ ἀπολύσας τοὺς ὄχλους ἐνέβη εἰς τὸ πλοῖον, καὶ ἦλθεν εἰς τὰ ὅρια Μαγαδάν. 16.1. Καὶ προσελθόντες [οἱ] Φαρισαῖοι καὶ Σαδδουκαῖοι πειράζοντες ἐπηρώτησαν αὐτὸν σημεῖον ἐκ τοῦ οὐρανοῦ ἐπιδεῖξαι αὐτοῖς. 17.23. καὶ ἀποκτενοῦσιν αὐτόν, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται. καὶ ἐλυπήθησαν σφόδρα. 18.21. Τότε προσελθὼν ὁ Πέτρος εἶπεν [αὐτῷ] Κύριε, ποσάκις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου καὶ ἀφήσω αὐτῷ; ἕως ἑπτάκις; 18.26. πεσὼν οὖν ὁ δοῦλος προσεκύνει αὐτῷ λέγων Μακροθύμησον ἐπʼ ἐμοί, καὶ πάντα ἀποδώσω σοι. 18.35. Οὕτως καὶ ὁ πατήρ μου ὁ οὐράνιος ποιήσει ὑμῖν ἐὰν μὴ ἀφῆτε ἕκαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν. 21.1. Καὶ ὅτε ἤγγισαν εἰς Ἰεροσόλυμα καὶ ἦλθον εἰς Βηθφαγὴ εἰς τὸ Ὄρος τῶν Ἐλαιῶν, τότε Ἰησοῦς ἀπέστειλεν δύο μαθητὰς 23.29. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι οἰκοδομεῖτε τοὺς τάφους τῶν προφητῶν καὶ κοσμεῖτε τὰ μνημεῖα τῶν δικαίων, 23.30. καὶ λέγετε Εἰ ἤμεθα ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν, οὐκ ἂν ἤμεθα αὐτῶν κοινωνοὶ ἐν τῷ αἵματι τῶν προφητῶν· 23.31. ὥστε μαρτυρεῖτε ἑαυτοῖς ὅτι υἱοί ἐστε τῶν φονευσάντων τοὺς προφήτας. 23.32. καὶ ὑμεῖς πληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν. 23.34. διὰ τοῦτο ἰδοὺ ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς· ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε, καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν καὶ διώξετε ἀπὸ πόλεως εἰς πόλιν· 24.3. Καθημένου δὲ αὐτοῦ ἐπὶ τοῦ Ὄρους τῶν Ἐλαιῶν προσῆλθον αὐτῷ οἱ μαθηταὶ κατʼ ἰδίαν λέγοντες Εἰπὸν ἡμῖν πότε ταῦτα ἔσται, καὶ τί τὸ σημεῖον τῆς σῆς παρουσίας καὶ συντελείας τοῦ αἰῶνος. 24.15. Ὅταν οὖν ἴδητε τὸ Βδέλυγμα τῆς ἐρημώσεως τὸ ῥηθὲν διὰ Δανιὴλ τοῦ προφήτου ἑστὸς ἐν τόπῳ ἁγίῳ, ὁ ἀναγινώσκων νοείτω, 24.24. ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται, καὶ δώσουσιν σημεῖα μεγάλα καὶ τέρατα ὥστε πλανᾶσθαι εἰ δυνατὸν καὶ τοὺς ἐκλεκτούς· 25.31. Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετʼ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ, 25.32. καὶ συναχθήσονται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη, καὶ ἀφορίσει αὐτοὺς ἀπʼ ἀλλήλων, ὥσπερ ὁ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων, 25.33. καὶ στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ τὰ δὲ ἐρίφια ἐξ εὐωνύμων. 25.34. τότε ἐρεῖ ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ Δεῦτε, οἱ εὐλογημένοι τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου· 25.35. ἐπείνασα γὰρ καὶ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ ἐποτίσατέ με, ξένος ἤμην καὶ συνηγάγετέ με, 25.36. γυμνὸς καὶ περιεβάλετέ με, ἠσθένησα καὶ ἐπεσκέψασθέ με, ἐν φυλακῇ ἤμην καὶ ἤλθατε πρός με. 25.37. τότε ἀποκριθήσονται αὐτῷ οἱ δίκαιοι λέγοντες Κύριε, πότε σε εἴδαμεν πεινῶντα καὶ ἐθρέψαμεν, ἢ διψῶντα καὶ ἐποτίσαμεν; 25.38. πότε δέ σε εἴδαμεν ξένον καὶ συνηγάγομεν, ἢ γυμνὸν καὶ περιεβάλομεν; 25.39. πότε δέ σε εἴδομεν ἀσθενοῦντα ἢ ἐν φυλακῇ καὶ ἤλθομεν πρός σε; 25.40. καὶ ἀποκριθεὶς ὁ βασιλεὺς ἐρεῖ αὐτοῖς Ἀμὴν λέγω ὑμῖν, ἐφʼ ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. 25.41. τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων Πορεύεσθε ἀπʼ ἐμοῦ κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ· 25.42. ἐπείνασα γὰρ καὶ οὐκ ἐδώκατέ μοι φαγεῖν, [καὶ] ἐδίψησα καὶ οὐκ ἐποτίσατέ με, 25.43. ξένος ἤμην καὶ οὐ συνηγάγετέ με, γυμνὸς καὶ οὐ περιεβάλετέ με, ἀσθενὴς καὶ ἐν φυλακῇ καὶ οὐκ ἐπεσκέψασθέ με. 25.44. τότε ἀποκριθήσονται καὶ αὐτοὶ λέγοντες Κύριε, πότε σε εἴδομεν πεινῶντα ἢ διψῶντα ἢ ξένον ἢ γυμνὸν ἢ ἀσθενῆ ἢ ἐν φυλακῇ καὶ οὐ διηκονήσαμέν σοι; 25.45. τότε ἀποκριθήσεται αὐτοῖς λέγων Ἀμὴν λέγω ὑμῖν, ἐφʼ ὅσον οὐκ ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων, οὐδὲ ἐμοὶ ἐποιήσατε. 25.46. καὶ ἀπελεύσονται οὗτοι εἰς κόλασιν αἰώνιον, οἱ δὲ δίκαιοι εἰς ζωὴν αἰώνιον. 26.17. Τῇ δὲ πρώτῃ τῶν ἀζύμων προσῆλθον οἱ μαθηταὶ τῷ Ἰησοῦ λέγοντες Ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ πάσχα; 26.18. ὁ δὲ εἶπεν Ὑπάγετε εἰς τὴν πόλιν πρὸς τὸν δεῖνα καὶ εἴπατε αὐτῷ Ὁ διδάσκαλος λέγει Ὁ καιρός μου ἐγγύς ἐστιν· πρὸς σὲ ποιῶ τὸ πάσχα μετὰ τῶν μαθητῶν μου. 26.19. καὶ ἐποίησαν οἱ μαθηταὶ ὡς συνέταξεν αὐτοῖς ὁ Ἰησοῦς, καὶ ἡτοίμασαν τὸ πάσχα. 26.26. Ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ Ἰησοῦς ἄρτον καὶ εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς μαθηταῖς εἶπεν Λάβετε φάγετε, τοῦτό ἐστιν τὸ σῶμά μου. 26.28. Πίετε ἐξ αὐτοῦ πάντες, τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν· 26.29. λέγω δὲ ὑμῖν, οὐ μὴ πίω ἀπʼ ἄρτι ἐκ τούτου τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω μεθʼ ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ πατρός μου. 26.30. Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ Ὄρος τῶν Ἐλαιῶν. 26.39. καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων Πάτερ μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπʼ ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλʼ ὡς σύ. 26.41. γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής. 26.42. πάλιν ἐκ δευτέρου ἀπελθὼν προσηύξατο [λέγων] Πάτερ μου, εἰ οὐ δύναται τοῦτο παρελθεῖν ἐὰν μὴ αὐτὸ πίω, γενηθήτω τὸ θέλημά σου. 27.9. Τότε ἐπληρώθη τὸ ῥηθὲν διὰ Ἰερεμίου τοῦ προφήτου λέγοντος Καὶ ἔλαβον τὰ τριάκοντα ἀργύρια, τὴν τιμὴν τοῦ τετιμημένου ὃν ἐτιμήσαντο ἀπὸ υἱῶν Ἰσραήλ, 27.10. καὶ ἔδωκαν αὐτὰ εἰς τὸν ἀγρὸν τοῦ κεραμέως, καθὰ συνέταξέν μοι Κύριος. 28.19. πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος,

1.18. Now the birth of Jesus Christ was like this; for after his mother, Mary, was engaged to Joseph, before they came together, she was found pregt by the Holy Spirit. 1.22. Now all this has happened, that it might be fulfilled which was spoken by the Lord through the prophet, saying, 1.25. and didn't know her sexually until she had brought forth her firstborn son. He named him Jesus. 2.11. They came into the house and saw the young child with Mary, his mother, and they fell down and worshiped him. Opening their treasures, they offered to him gifts: gold, frankincense, and myrrh. 2.14. He arose and took the young child and his mother by night, and departed into Egypt, 2.15. and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt I called my son." 2.17. Then that which was spoken by Jeremiah the prophet was fulfilled, saying, 2.18. "A voice was heard in Ramah, Lamentation, weeping and great mourning, Rachel weeping for her children; She wouldn't be comforted, Because they are no more." 2.21. He arose and took the young child and his mother, and came into the land of Israel. 3.10. "Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 3.13. Then Jesus came from Galilee to the Jordan to John, to be baptized by him. 3.14. But John would have hindered him, saying, "I need to be baptized by you, and you come to me?" 3.15. But Jesus, answering, said to him, "Allow it now, for this is the fitting way for us to fulfill all righteousness." Then he allowed him. 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased." 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread." 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.'" 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple, 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.'" 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.'" 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me." 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.'" 4.11. Then the devil left him, and behold, angels came and ministered to him. 5.3. "Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.6. Blessed are those who hunger and thirst after righteousness, For they shall be filled. 5.8. Blessed are the pure in heart, For they shall see God. 5.12. Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you. 6.5. "When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 6.25. Therefore, I tell you, don't be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Isn't life more than food, and the body more than clothing? 7.16. By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? 7.17. Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. 7.18. A good tree can't produce evil fruit, neither can a corrupt tree produce good fruit. 7.19. Every tree that doesn't grow good fruit is cut down, and thrown into the fire. 7.20. Therefore, by their fruits you will know them. 10.26. Therefore don't be afraid of them, for there is nothing covered that will not be revealed; and hidden that will not be known. 11.10. For this is he, of whom it is written, 'Behold, I send my messenger before your face, who will prepare your way before you.' 11.11. Most assuredly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he. 11.16. "But to what shall I compare this generation? It is like children sitting in the marketplaces, who call to their companions 11.17. and say, 'We played the flute for you, and you didn't dance. We mourned for you, and you didn't lament.' 11.18. For John came neither eating nor drinking, and they say, 'He has a demon.' 11.19. The Son of Man came eating and drinking, and they say, 'Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!' But wisdom is justified by her children." 11.20. Then he began to denounce the cities in which most of his mighty works had been done, because they didn't repent. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 11.26. Yes, Father, for so it was well-pleasing in your sight. 11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. 11.28. "Come to me, all you who labor and are heavily burdened, and I will give you rest. 11.29. Take my yoke upon you, and learn from me, for I am humble and lowly in heart; and you will find rest for your souls. 11.30. For my yoke is easy, and my burden is light." 12.33. "Either make the tree good, and its fruit good, or make the tree corrupt, and its fruit corrupt; for the tree is known by its fruit. 12.38. Then certain of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from you." 13.57. They were offended by him. But Jesus said to them, "A prophet is not without honor, except in his own country, and in his own house." 14.13. Now when Jesus heard this, he withdrew from there in a boat, to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities. 14.14. Jesus went out, and he saw a great multitude. He had compassion on them, and healed their sick. 14.15. When evening had come, his disciples came to him, saying, "This place is deserted, and the hour is already late. Send the multitudes away, that they may go into the villages, and buy themselves food." 14.16. But Jesus said to them, "They don't need to go away. You give them something to eat." 14.17. They told him, "We only have here five loaves and two fish." 14.18. He said, "Bring them here to me." 14.19. He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes. 14.20. They all ate, and were filled. They took up twelve baskets full of that which remained left over from the broken pieces. 14.21. Those who ate were about five thousand men, besides women and children. 15.32. Jesus summoned his disciples and said, "I have compassion on the multitude, because they continue with me now three days and have nothing to eat. I don't want to send them away fasting, or they might faint on the way." 15.33. The disciples said to him, "Where should we get so many loaves in a deserted place as to satisfy so great a multitude?" 15.34. Jesus said to them, "How many loaves do you have?"They said, "Seven, and a few small fish." 15.35. He commanded the multitude to sit down on the ground; 15.36. and he took the seven loaves and the fish. He gave thanks and broke them, and gave to the disciples, and the disciples to the multitudes. 15.37. They all ate, and were filled. They took up seven baskets full of the broken pieces that were left over. 15.38. Those who ate were four thousand men, besides women and children. 15.39. Then he sent away the multitudes, got into the boat, and came into the borders of Magdala. 16.1. The Pharisees and Sadducees came, and testing him, asked him to show them a sign from heaven. 17.23. and they will kill him, and the third day he will be raised up."They were exceedingly sorry. 18.21. Then Peter came and said to him, "Lord, how often shall my brother sin against me, and I forgive him? Until seven times?" 18.26. The servant therefore fell down and kneeled before him, saying, 'Lord, have patience with me, and I will repay you all.' 18.35. So my heavenly Father will also do to you, if you don't each forgive your brother from your hearts for his misdeeds." 21.1. When they drew near to Jerusalem, and came to Bethsphage, to the Mount of Olives, then Jesus sent two disciples, 23.29. "Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets, and decorate the tombs of the righteous, 23.30. and say, 'If we had lived in the days of our fathers, we wouldn't have been partakers with them in the blood of the prophets.' 23.31. Therefore you testify to yourselves that you are sons of those who killed the prophets. 23.32. Fill up, then, the measure of your fathers. 23.34. Therefore, behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues, and persecute from city to city; 24.3. As he sat on the Mount of Olives, the disciples came to him privately, saying, "Tell us, when will these things be? What is the sign of your coming, and of the end of the age?" 24.15. "When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), 24.24. For there will arise false Christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even the elect. 25.31. "But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. 25.32. Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. 25.33. He will set the sheep on his right hand, but the goats on the left. 25.34. Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 25.35. for I was hungry, and you gave me food to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; 25.36. naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.' 25.37. "Then the righteous will answer him, saying, 'Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? 25.38. When did we see you as a stranger, and take you in; or naked, and clothe you? 25.39. When did we see you sick, or in prison, and come to you?' 25.40. "The King will answer them, 'Most assuredly I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me.' 25.41. Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; 25.42. for I was hungry, and you didn't give me food to eat; I was thirsty, and you gave me no drink; 25.43. I was a stranger, and you didn't take me in; naked, and you didn't clothe me; sick, and in prison, and you didn't visit me.' 25.44. "Then they will also answer, saying, 'Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn't help you?' 25.45. "Then he will answer them, saying, 'Most assuredly I tell you, inasmuch as you didn't do it to one of the least of these, you didn't do it to me.' 25.46. These will go away into eternal punishment, but the righteous into eternal life." 26.17. Now on the first day of unleavened bread, the disciples came to Jesus, saying to him, "Where do you want us to prepare for you to eat the Passover?" 26.18. He said, "Go into the city to a certain person, and tell him, 'The Teacher says, "My time is at hand. I will keep the Passover at your house with my disciples."'" 26.19. The disciples did as Jesus commanded them, and they prepared the Passover. 26.26. As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body." 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. 26.29. But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father's kingdom." 26.30. When they had sung a hymn, they went out to the Mount of Olives. 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire." 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak." 26.42. Again, a second time he went away, and prayed, saying, "My Father, if this cup can't pass away from me unless I drink it, your desire be done." 27.9. Then that which was spoken through Jeremiah the prophet was fulfilled, saying, "They took the thirty pieces of silver, The price of him upon whom a price had been set, Whom some of the children of Israel priced, 27.10. And they gave them for the potter's field, As the Lord commanded me." 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,

147. New Testament, 2 Corinthians, 1.19, 4.4, 5.17, 5.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •son of god •nous, son of god •son of god, begotten •son, of god Found in books: Allison (2018), 4 Baruch, 434; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 157; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 219; deSilva (2022), Ephesians, 211

1.19. ὁ τοῦ θεοῦ γὰρ υἱὸς Χριστὸς Ἰησοῦς ὁ ἐν ὑμῖν διʼ ἡμῶν κηρυχθείς, διʼ ἐμοῦ καὶ Σιλουανοῦ καὶ Τιμοθέου, οὐκ ἐγένετο Ναί καὶ Οὔ, ἀλλὰ Ναί ἐν αὐτῷ γέγονεν· 4.4. ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ. 5.17. ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά· 5.21. τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ.

148. Ignatius, To The Magnesians, 5.2, 8.2, 9.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 399, 400

5.2. for just as there are two coinages, the one of God and the other of the world, and each of them hath its proper stamp impressed upon it, the unbelievers the stamp of this world, but the faithful in love the stamp of God the Father through Jesus Christ, through whom unless of our own free choice we accept to die unto His passion, His life is not in us: -- 8.2. for the divine prophets lived after Christ Jesus. For this cause also they were persecuted, being inspired by His grace to the end that they which are disobedient might be fully persuaded that there is one God who manifested Himself through Jesus Christ His Son, who is His Word that proceeded from silence, who in all things was well-pleasing unto Him that sent Him. 9.2. if this be so, how shall we be able to live apart from Him? seeing that even the prophets, being His disciples, were expecting Him as their teacher through the Spirit. And for this cause He whom they rightly awaited, when He came, raised them from the dead.

149. New Testament, 2 Peter, 41255, 41257-41258, 41260, 50497, 50627, 5671, 50601 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 452

150. New Testament, 1 Thessalonians, 1.10, 2.15, 3.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 443, 445; deSilva (2022), Ephesians, 211

1.10. καὶ ἀναμένειν τὸν υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ [τῶν] νεκρῶν, Ἰησοῦν τὸν ῥυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆς ἐρχομένης. 2.15. τῶν καὶ τὸν κύριον ἀποκτεινάντων Ἰησοῦν καὶ τοὺς προφήτας καὶ ἡμᾶς ἐκδιωξάντων, καὶ θεῷ μὴ ἀρεσκόντων, καὶ πᾶσιν ἀνθρώποις ἐναντίων, 3.13. εἰς τὸ στηρίξαι ὑμῶν τὰς καρδίας ἀμέμπτους ἐν ἁγιωσύνῃ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ μετὰ πάντων τῶν ἁγίων αὐτοῦ.

1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 2.15. who killed both the Lord Jesus and their own prophets, and drove us out, and didn't please God, and are contrary to all men; 3.13. to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints.

151. Ps.-Philo, Biblical Antiquities, 1.15-1.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sons of god, as angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 82

152. Josephus Flavius, Jewish Antiquities, 1.14, 1.72-1.74, 1.85, 1.223, 6.240, 6.285, 6.302, 6.334, 7.95, 7.114, 7.381, 8.119, 8.343, 9.11, 9.28, 9.279, 10.38, 10.211, 10.213, 18.18, 20.48 (1st cent. CE - 1st cent. CE) Tagged with subjects: •son of god •sons of god, allegorical interpretations of •sons of god, as sethians •sons of god, as angels •sons of god, euhemeristic interpretations of •isaac, son of god •god, sons of •sons (sonship), god, of Found in books: Allison (2018), 4 Baruch, 434, 445; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 101; Levison (2023), The Greek Life of Adam and Eve. 719, 1064; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 82, 107, 222; Wilson (2012), The Sentences of Sextus, 166

1.14. Upon the whole, a man that will peruse this history, may principally learn from it, that all events succeed well, even to an incredible degree, and the reward of felicity is proposed by God; but then it is to those that follow his will, and do not venture to break his excellent laws: and that so far as men any way apostatize from the accurate observation of them, what was practicable before becomes impracticable; and whatsoever they set about as a good thing is converted into an incurable calamity. 1.72. 1. Now this posterity of Seth continued to esteem God as the Lord of the universe, and to have an entire regard to virtue, for seven generations; but in process of time they were perverted, and forsook the practices of their forefathers; and did neither pay those honors to God which were appointed them, nor had they any concern to do justice towards men. But for what degree of zeal they had formerly shown for virtue, they now showed by their actions a double degree of wickedness, whereby they made God to be their enemy. 1.73. For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants. 1.74. But Noah was very uneasy at what they did; and being displeased at their conduct, persuaded them to change their dispositions and their acts for the better: but seeing they did not yield to him, but were slaves to their wicked pleasures, he was afraid they would kill him, together with his wife and children, and those they had married; so he departed out of that land. 1.85. He lived nine hundred and sixty-two years; and then his son Enoch succeeded him, who was born when his father was one hundred and sixty-two years old. Now he, when he had lived three hundred and sixty-five years, departed and went to God; whence it is that they have not written down his death. 1.223. Abraham also placed his own happiness in this prospect, that, when he should die, he should leave this his son in a safe and secure condition; which accordingly he obtained by the will of God: who being desirous to make an experiment of Abraham’s religious disposition towards himself, appeared to him, and enumerated all the blessings he had bestowed on him; 6.240. and when Jonathan had done what had been thus agreed, he dismissed his servant that followed him, to return to the city; but he himself went into the desert, and came into his presence, and communed with him. So David appeared and fell at Jonathan’s feet, and bowed down to him, and called him the preserver of his soul; 6.285. But when Saul had left the cave, David came near and cried out aloud, and desired Saul to hear him; whereupon the king turned his face back, and David, according to custom, fell down on his face before the king, and bowed to him; and said, “O king, thou oughtest not to hearken to wicked men, nor to such as forge calumnies, nor to gratify them so far as to believe what they say, nor to entertain suspicions of such as are your best friends, but to judge of the dispositions of all men by their actions; 6.302. When the woman saw David, she leaped down from her ass, and fell on her face, and bowed down to the ground; and entreated him not to bear in mind the words of Nabal, since he knew that he resembled his name. Now Nabal, in the Hebrew tongue, signifies folly. So she made her apology, that she did not see the messengers whom he sent. 6.334. So the king discovered by these signs that he was Samuel; and he fell down upon the ground, and saluted and worshipped him. And when the soul of Samuel asked him why he had disturbed him, and caused him to be brought up, he lamented the necessity he was under; for he said, that his enemies pressed heavily upon him; that he was in distress what to do in his present circumstances; that he was forsaken of God, and could obtain no prediction of what was coming, neither by prophets nor by dreams; and that “these were the reasons why I have recourse to time, who always took great care of me.” 7.95. and fell down on his face, and began to adore God, and to return thanks to him for all his benefits, as well for those that he had already bestowed upon him in raising him from a low state, and from the employment of a shepherd, to so great dignity of dominion and glory; as for those also which he had promised to his posterity; and besides, for that providence which he had exercised over the Hebrews in procuring them the liberty they enjoyed. And when he had said thus, and had sung a hymn of praise to God, he went his way. 7.114. So when Mephibosheth came to the king, he fell on his face and worshipped him; but David encouraged him, and bade him be of good cheer, and expect better times. So he gave him his father’s house, and all the estate which his grandfather Saul was in possession of, and bade him come and diet with him at his own table, and never to be absent one day from that table. 7.381. Besides this, he prayed for happiness to all the people; and to Solomon his son, a sound and a righteous mind, and confirmed in all sorts of virtue; and then he commanded the multitude to bless God; upon which they all fell down upon the ground and worshipped him. They also gave thanks to David, on account of all the blessings which they had received ever since he had taken the kingdom. 8.119. Now when this divine appearance was seen, the people supposed it to be a demonstration of God’s abode in the temple, and were pleased with it, and fell down upon the ground and worshipped. Upon which the king began to bless God, and exhorted the multitude to do the same, as now having sufficient indications of God’s favorable disposition to them; 8.343. 6. Now when the Israelites saw this, they fell down upon the ground, and worshipped one God, and called him The great and the only true God; but they called the others mere names, framed by the evil and vile opinions of men. So they caught their prophets, and, at the command of Elijah, slew them. Elijah also said to the king, that he should go to dinner without any further concern, for that in a little time he would see God send them rain. 9.11. for that he should find them between Jerusalem and the ascent of Engedi, at a place called The Eminence, and that he should not fight against them, but only stand still, and see how God would fight against them. When the prophet had said this, both the king and the multitude fell upon their faces, and gave thanks to God, and worshipped him; and the Levites continued singing hymns to God with their instruments of music. 9.28. Now at this time it was that Elijah disappeared from among men, and no one knows of his death to this very day; but he left behind him his disciple Elisha, as we have formerly declared. And indeed, as to Elijah, and as to Enoch, who was before the deluge, it is written in the sacred books that they disappeared, but so that nobody knew that they died. 9.279. and when he had removed these people out of this their land he transplanted other nations out of Cuthah, a place so called, (for there is [still] a river of that name in Persia,) into Samaria, and into the country of the Israelites. 10.38. for, by setting out from a contempt of God, he barbarously slew all the righteous men that were among the Hebrews; nor would he spare the prophets, for he every day slew some of them, till Jerusalem was overflown with blood. 10.211. 5. When Nebuchadnezzar heard this, and recollected his dream, he was astonished at the nature of Daniel, and fell upon his knee; and saluted Daniel in the manner that men worship God, 10.213. he made an image of gold, whose height was sixty cubits, and its breadth six cubits, and set it in the great plain of Babylon; and when he was going to dedicate the image, he invited the principal men out of all the earth that was under his dominions, and commanded them, in the first place, that when they should hear the sound of the trumpet, they should then fall down and worship the image; and he threatened, that those who did not do so, should be cast into a fiery furnace. 18.18. 5. The doctrine of the Essenes is this: That all things are best ascribed to God. They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for; 20.48. But it was God himself who hindered what they feared from taking effect; for he preserved both Izates himself and his sons when they fell into many dangers, and procured their deliverance when it seemed to be impossible, and demonstrated thereby that the fruit of piety does not perish as to those that have regard to him, and fix their faith upon him only. But these events we shall relate hereafter.

153. Josephus Flavius, Jewish War, 5.504-5.505, 7.185 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, son of •sons of god Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 33

5.504. Titus began the wall from the camp of the Assyrians, where his own camp was pitched, and drew it down to the lower parts of Cenopolis; thence it went along the valley of Cedron, to the Mount of Olives; 5.505. it then bent towards the south, and encompassed the mountain as far as the rock called Peristereon, and that other hill which lies next to it, and is over the valley which reaches to Siloam; whence it bended again to the west, and went down to the valley of the Fountain, 7.185. Yet, after all this pains in getting, it is only valuable on account of one virtue it hath, that if it be only brought to sick persons, it quickly drives away those called demons, which are no other than the spirits of the wicked, that enter into men that are alive and kill them, unless they can obtain some help against them.

154. Josephus Flavius, Against Apion, 2.167 (1st cent. CE - 1st cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419

2.167. Moreover, he represented God as unbegotten, and immutable, through all eternity, superior to all mortal conceptions in pulchritude; and, though known to us by his power, yet unknown to us as to his essence.

155. Josephus Flavius, Life, 80 (1st cent. CE - 1st cent. CE) Tagged with subjects: •son of god Found in books: Wilson (2012), The Sentences of Sextus, 90

156. Mishnah, Bava Metzia, 4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sons of god, euhemeristic interpretations of Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 209

157. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •son of god Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 270

5.5. "הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף: \n",

5.5. "One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”",

158. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sons of god, euhemeristic interpretations of Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 207

2.1. "אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם: \n",

2.1. "They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.",

159. Mishnah, Nazir, 1.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •god, son of Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 248

1.1. "כָּל כִּנּוּיֵי נְזִירוּת כִּנְזִירוּת. הָאוֹמֵר אֱהֵא, הֲרֵי זֶה נָזִיר. אוֹ אֱהֵא נָוֶה, נָזִיר. נָזִיק, נָזִיחַ, פָּזִיחַ, הֲרֵי זֶה נָזִיר. הֲרֵינִי כָּזֶה, הֲרֵינִי מְסַלְסֵל, הֲרֵינִי מְכַלְכֵּל, הֲרֵי עָלַי לְשַׁלַּח פֶּרַע, הֲרֵי זֶה נָזִיר. הֲרֵי עָלַי צִפֳּרִים, רַבִּי מֵאִיר אוֹמֵר, נָזִיר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ נָזִיר: \n",

1.1. "All the substitutes for vows have the validity of vows. If one says, “I shall be [one]” he is a nazirite. “I shall be comely”, he is a nazirite. “A nazik”, “a naziah”, “a paziah”, he is a nazirite. [If one says,] “Behold I shall be like this one,” or “Behold I shall curl [my hair]” or “Behold, I shall tend [my hair]” or “Behold, I shall grow my hair long,” he is a nazirite. [If one says] “Behold, I shall [bring] birds [as offerings]” Rabbi Meir says he is a nazirite, but the sages say he is not a nazirite.",

160. Mishnah, Sanhedrin, 11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sons of god, euhemeristic interpretations of Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 209

161. Mishnah, Taanit, 2.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •isaac, son of god Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 147

2.4. "עַל הָרִאשׁוֹנָה הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אַבְרָהָם בְּהַר הַמּוֹרִיָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' גּוֹאֵל יִשְׂרָאֵל. עַל הַשְּׁנִיָּה הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אֲבוֹתֵינוּ עַל יַם סוּף, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' זוֹכֵר הַנִּשְׁכָּחוֹת. עַל הַשְּׁלִישִׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת יְהוֹשֻׁעַ בַּגִּלְגָּל, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּרוּעָה. עַל הָרְבִיעִית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת שְׁמוּאֵל בַּמִּצְפָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ צְעָקָה. עַל הַחֲמִישִׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אֵלִיָּהוּ בְּהַר הַכַּרְמֶל, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּפִלָּה. עַל הַשִּׁשִּׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת יוֹנָה מִמְּעֵי הַדָּגָה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' הָעוֹנֶה בְּעֵת צָרָה. עַל הַשְּׁבִיעִית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת דָּוִד וְאֶת שְׁלֹמֹה בְנוֹ בִּירוּשָׁלַיִם, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' הַמְרַחֵם עַל הָאָרֶץ:"

2.4. "For the first he says: He who answered Abraham on Mt. Moriah, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who redeems Israel. For the second he says: He who answered our fathers at the Sea of Reeds, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who remembers all forgotten things. For the third he says: He who answered Joshua in Gilgal, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who hears a blast. For the fourth he says: He who answered Shmuel in Mitzpah, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who listens to cries. For the fifth he says: He who answered Elijah on Mt. Carmel, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who hears prayer. For the sixth he says: He who answered Jonah in the belly of the fish, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who answers in time of trouble. For the seventh he says: He who answered David and Shlomo his son in Jerusalem, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord Who has mercy upon the land."

162. Mishnah, Shekalim, 1.3, 5.3-5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •god, son of Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246, 257

1.3. "בַּחֲמִשָּׁה עָשָׂר בּוֹ, שֻׁלְחָנוֹת הָיוּ יוֹשְׁבִין בַּמְּדִינָה. בְּעֶשְׂרִים וַחֲמִשָּׁה, יָשְׁבוּ בַּמִּקְדָּשׁ. מִשֶּׁיָּשְׁבוּ בַּמִּקְדָּשׁ, הִתְחִילוּ לְמַשְׁכֵּן. אֶת מִי מְמַשְׁכְּנִין, לְוִיִּם וְיִשְׂרְאֵלִים, גֵּרִים וַעֲבָדִים מְשֻׁחְרָרִים, אֲבָל לֹא נָשִׁים וַעֲבָדִים וּקְטַנִּים. כָּל קָטָן שֶׁהִתְחִיל אָבִיו לִשְׁקוֹל עַל יָדוֹ, שׁוּב אֵינוֹ פּוֹסֵק. וְאֵין מְמַשְׁכְּנִין אֶת הַכֹּהֲנִים מִפְּנֵי דַּרְכֵּי שָׁלוֹם: \n", 5.3. "אַרְבָּעָה חוֹתָמוֹת הָיוּ בַּמִּקְדָּשׁ, וְכָתוּב עֲלֵיהֶן, עֵגֶל, זָכָר, גְּדִי, חוֹטֵא. בֶּן עַזַּאי אוֹמֵר, חֲמִשָּׁה הָיוּ, וַאֲרָמִית כָּתוּב עֲלֵיהֶן, עֵגֶל, זָכָר, גְּדִי, חוֹטֵא דַּל, וְחוֹטֵא עָשִׁיר. עֵגֶל מְשַׁמֵּשׁ עִם נִסְכֵּי בָּקָר גְּדוֹלִים וּקְטַנִּים, זְכָרִים וּנְקֵבוֹת. גְּדִי מְשַׁמֵּשׁ עִם נִסְכֵּי צֹאן גְּדוֹלִים וּקְטַנִּים, זְכָרִים וּנְקֵבוֹת, חוּץ מִשֶּׁל אֵילִים. זָכָר מְשַׁמֵּשׁ עִם נִסְכֵּי אֵילִים בִּלְבָד. חוֹטֵא מְשַׁמֵּשׁ עִם נִסְכֵּי שָׁלשׁ בְּהֵמוֹת שֶׁל מְצוֹרָעִין: \n", 5.4. "מִי שֶׁהוּא מְבַקֵּשׁ נְסָכִים הוֹלֵךְ לוֹ אֵצֶל יוֹחָנָן שֶׁהוּא מְמֻנֶּה עַל הַחוֹתָמוֹת, נוֹתֵן לוֹ מָעוֹת וּמְקַבֵּל מִמֶּנּוּ חוֹתָם. בָּא לוֹ אֵצֶל אֲחִיָּה שֶׁהוּא מְמֻנֶּה עַל הַנְּסָכִים, וְנוֹתֵן לוֹ חוֹתָם וּמְקַבֵּל מִמֶּנּוּ נְסָכִים. וְלָעֶרֶב בָּאִין זֶה אֵצֶל זֶה, וַאֲחִיָּה מוֹצִיא אֶת הַחוֹתָמוֹת וּמְקַבֵּל כְּנֶגְדָּן מָעוֹת. וְאִם הוֹתִירוּ הוֹתִירוּ לַהֶקְדֵּשׁ. וְאִם פָּחָתוּ, הָיָה מְשַׁלֵּם יוֹחָנָן מִבֵּיתוֹ, שֶׁיַּד הֶקְדֵּשׁ עַל הָעֶלְיוֹנָה: \n",

1.3. "On the fifteenth of [Adar] they would set up tables [of money changers] in the provinces. On the twenty-fifth they set them up in the Temple. When [the tables] were set up in the Temple, they began to exact pledges [from those who had not paid]. From whom did they exact pledges? From Levites and Israelites, converts and freed slaves, but not women or slaves or minors. Any minor on whose behalf his father has begun to pay the shekel, may not discontinue it again. But they did not exact pledges from the priests, because of the ways of peace.", 5.3. "There were four seals in the Temple, and on them was inscribed [respectively]: ‘calf’, ‘ram’, ‘kid’, ‘sinner’. Ben Azzai says: there were five and on them was inscribed in Aramaic [respectively]” ‘calf’, ‘ram’, ‘kid’, ‘poor sinner’, and ‘rich sinner’. [The seal inscribed] ‘calf’ served for the libations of cattle, both large and small, male and female. [The seal inscribed] ‘kid’ served for the libations of flock animals, both large and small, male and female, with the exception of rams. [The one inscribed] ‘ram’ served for the libations of rams alone. [The one inscribed] ‘sinner’ served for the libations of the three animals [offered] by lepers.", 5.4. "If one required libations he would go to Yoha who was the officer over the seals, and give him money and receive from him a seal. Then he would go to Ahiyah who was the officer over the libations, and give him the seal, and receive from him the libations. And in the evening these two [officers] would come together, and Ahiyah would bring out the seals and receive money for their value. And if there was more [than their value] the surplus belonged to the sanctuary, but if there was less [than their value] Yoha would pay [the loss] out of his own pocket; for the Temple has the upper hand.",

163. Anon., Didache, 16.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 443

164. New Testament, 1 John, 3.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326, 331

3.2. Ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμέν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν.

3.2. Beloved, now we are children of God, and it is not yet revealed what we will be. But we know that, when he is revealed, we will be like him; for we will see him just as he is.

165. New Testament, 1 Corinthians, 1.9, 1.19, 1.24, 1.30, 2.4, 4.5, 8.5-8.6, 10.12-10.13, 11.23, 12.12, 13.12, 14.1-14.2, 14.25, 15.28, 15.32-15.33, 15.51, 16.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •son of god •christ, son of god •jesus, son of god as •son of god, jesus as •god, son of •crucified, son of god •assimilation to god/the son of god •god, sons of •sons (sonship), god, of Found in books: Allison (2018), 4 Baruch, 419, 449; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 358; Conybeare (2006), The Irrational Augustine, 87; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 78; Levison (2023), The Greek Life of Adam and Eve. 719; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 75; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 152; deSilva (2022), Ephesians, 211, 212; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 336

1.9. πιστὸς ὁ θεὸς διʼ οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. 1.19. γέγραπται γάρ 1.24. αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν. 1.30. ἐξ αὐτοῦ δὲ ὑμεῖς ἐστὲ ἐν Χριστῷ Ἰησοῦ, ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις, ἵνα καθὼς γέγραπται 2.4. καὶ ὁ λόγος μου καὶ τὸ κήρυγμά μου οὐκ ἐν πιθοῖς σοφίας λόγοις ἀλλʼ ἐν ἀποδείξει πνεύματος καὶ δυνάμεως, 4.5. ὥστε μὴ πρὸ καιροῦ τι κρίνετε, ἕως ἂν ἔλθῃ ὁ κύριος, ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους καὶ φανερώσει τὰς βουλὰς τῶν καρδιῶν, καὶ τότε ὁ ἔπαινος γενήσεται ἑκάστῳ ἀπὸ τοῦ θεοῦ. 8.5. καὶ γὰρ εἴπερ εἰσὶν λεγόμενοι θεοὶ εἴτε ἐν οὐρανῷ εἴτε ἐπὶ γῆς, ὥσπερ εἰσὶν θεοὶ πολλοὶ καὶ κύριοι πολλοί, 8.6. [ἀλλʼ] ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις· 10.12. Ὥστε ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ. 10.13. πειρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος· πιστὸς δὲ ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν. 11.23. ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν 12.12. Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός· 13.12. βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην. 14.1. Διώκετε τὴν ἀγάπην, ζηλοῦτε δὲ τὰ πνευματικά, μᾶλλον δὲ ἵνα προφητεύητε. 14.2. ὁ γὰρ λαλῶν γλώσσῃ οὐκ ἀνθρώποις λαλεῖ ἀλλὰ θεῷ, οὐδεὶς γὰρ ἀκούει, πνεύματι δὲ λαλεῖ μυστήρια· 14.25. τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται, καὶ οὕτως πεσὼν ἐπὶ πρόσωπονπροσκυνήσειτῷ θεῷ, ἀπαγγέλλων ὅτιὌντως ὁ θεὸς ἐν ὑμῖν ἐστίν. 15.28. ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε [καὶ] αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν. 15.32. εἰ κατὰ ἄνθρωπον ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος; εἰ νεκροὶ οὐκ ἐγείρονται,φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνήσκομεν. 15.33. μὴ πλανᾶσθε· 15.51. ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα, 16.22. εἴ τις οὐ φιλεῖ τὸν κύριον, ἤτω ἀνάθεμα. Μαρὰν ἀθά.

1.9. God is faithful, through whom you were calledinto the fellowship of his Son, Jesus Christ, our Lord. 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing." 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 1.30. But of him, you are in ChristJesus, who was made to us wisdom from God, and righteousness andsanctification, and redemption: 2.4. My speech and my preaching were not in persuasivewords of human wisdom, but in demonstration of the Spirit and of power, 4.5. Thereforejudge nothing before the time, until the Lord comes, who will bothbring to light the hidden things of darkness, and reveal the counselsof the hearts. Then each man will get his praise from God. 8.5. For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords;" 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 10.12. Thereforelet him who thinks he stands be careful that he doesn't fall. 10.13. No temptation has taken you but such as man can bear. God isfaithful, who will not allow you to be tempted above what you are able,but will with the temptation also make the way of escape, that you maybe able to endure it. 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 13.12. For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known. 14.1. Follow after love, and earnestly desire spiritual gifts, butespecially that you may prophesy. 14.2. For he who speaks in anotherlanguage speaks not to men, but to God; for no one understands; but inthe Spirit he speaks mysteries. 14.25. And thus the secrets of his heart are revealed.So he will fall down on his face and worship God, declaring that God isamong you indeed. 15.28. When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all. 15.32. If I fought withanimals at Ephesus for human purposes, what does it profit me? If thedead are not raised, then "let us eat and drink, for tomorrow we die." 15.33. Don't be deceived! "Evil companionships corrupt good morals." 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed, 16.22. Ifany man doesn't love the Lord Jesus Christ, let him be accursed. Come,Lord!

166. New Testament, 1 Timothy, 4.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jesus, as son of demiurge god •demiurge, jesus as son of god of israel Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 90

4.7. τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν·

4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness.

167. New Testament, Romans, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 117

1.1. ΠΑΥΛΟΣ δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς ἀπόστολος, ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ

1.1. Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God,

168. Quintilian, Institutes of Oratory, 2.3.7, 3.6.53, 9.2.41 (1st cent. CE - 1st cent. CE) Tagged with subjects: •son of god •god, sons of •sons (sonship), god, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 1064; Osborne (2001), Irenaeus of Lyons, 114

2.3.7. "Yes" it may be answered "but surely you do not deny that there is a type of eloquence that is too great to be comprehended by undeveloped boys?" of course there is. But this eloquent teacher whom they fling in my face must be a sensible man with a good knowledge of teaching and must be prepared to stoop to his pupil's level, just as a rapid walker, if walking with a small child, will give him his hand and lessen his own speed and avoid advancing at a pace beyond the powers of his little companion.

169. Tosefta, Megillah, 3.27 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •son of god Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 270

170. Tosefta, Miqvaot, 7.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sons of god, euhemeristic interpretations of Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 208

7.1. "טבעת שנתונה בלבינה של טיט טופח והטבילה טהורה ואם היה טיט יון וחבריו שאובין ונתון כאילו לא טבלה. לגין שהוא מלא מים שאובין ונתון על פיו טיט טופח אם היה המים שוקעין בטיט והטבילן טהור ואם היה הטיט יון וחבריו כאילו לא טבל ור' יוסי מטמא בשל מרקא מפני ששפין בו מירקי כלים. אלו הן יתידות הדרכים אלו שמהלכין עליהם בימות הגשמים והן מתמעכין. על הבגדים מצד אחד אינו חוצץ משני צדדין חוצץ דברי ר\"מ ר' יהודה אומר משום ר' ישמעאל אף מצד אחד ר' יוסי אומר משום ר' ישמעאל ברכין אף מצד אחד גדולה מצד אחד והקטנה עד שתהא משני צדדין.",

171. Tosefta, Hagigah, 2.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •god, son of Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246

172. Anon., Epistle of Barnabas, 4.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 229

4.3. The last offence is at hand, concerning which the scripture speaketh, as Enoch saith. For to this end the Master hath cut the seasons and the days short, that His beloved might hasten and come to His inheritance.

173. Clement of Rome, 2 Clement, 1.3-1.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •son of god Found in books: Wilson (2012), The Sentences of Sextus, 97

1.3. τίνα οὖν ἡμεῖς αὐτῷ δώσομεν ἀντιμισθίαν, ἢ τίνα καρπὸν ἄξιον οὖ ἡμῖν αὐτὸς ἔδωκεν; πόσα δὲ αὐτῷ ὀφείλομεν ὅσια; 1.4. τὸ φῶς γὰρ ἡμῖν ἐχαρίσατο, ὡς πατὴρ υἱοὺς ἡμᾶς προσηγόρευσεν, ἀπολλυμένους ἡμᾶς ἔσωσεν.

174. Anon., 2 Baruch, 32.1, 48.3, 78.6-78.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 17, 434, 449

175. Tosefta, Sotah, 3.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sons of god, men Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 211

3.2. "אנשי [מבול] לא נתגאו לפני המקום אלא מתוך הטובה שהשפיע להם שנא' (איוב כ״א:ט׳) בתיהם שלום מפחד [וגו'] שורו עבר ולא יגעיל [וגו'] ישלחו כצאן עויליהם [וגו' ישאו בתוף וגו'] יבלו בטוב ימיהם וגו' היא גרמה להם [ויאמרו] לאל סור ממנו מה שדי כי נעבדנו [אמרו אין לו עלינו טרחות אלא שתי טיפות של גשמים הרי שלנו] נהרות ומעיינות שאנו מסתפקין בהם בימות החמה ובימות הגשמים [שנא' (בראשית ד) ואד יעלה מן הארץ] אמר להם המקום בטובה [שהטלתי] לכם בה אתם מתגאים לפני בה אני נפרע מכם מהו אומר (שם) ואני הנני מביא את המבול מים על הארץ ר' יוסי בן [דורמסקין אומר אנשי מבול] לא נתגאו לפני המקום אלא [בגלגלי] עין שדומה למים שנא' (שם) [ויראו בני האלהים את בנות האדם אף המקום ברוך הוא לא נפרע מהן אלא בגלגל מים שדומה לעין] שנא' (שם) ביום הזה נבקעו כל מעינות תהום רבה [וגו'].",

3.2. "... The people of Sodom became haughty in front of the Place only due to the goodness He showered upon them, as it says : \"A land from which bread had issued forth — its place was overturned, as if (consumed by) fire. A place of sapphire were its stones, and dusts of gold were there. (And now it is) a path unknown (i.e., unfrequented) by brigands, and unseen by the falcon's eye, untrodden by the haughty (beasts) and not crossed by the lion (Job 28:5-8). The people of Sodom [said]: \"Since food comes out of our land, and silver and gold, and precious stones and pearls [all come] from our land, we have no need that other people will come to us to diminish [our valuables]. Let us rise and prevent the wayfarers to enter our cities [banot]!\" The Holy One of Blessing said to them: \"I gave goodness to you, and you seek to forget the wayfarers from your cities?! I will forget the wayfarers in your midst [beinechem] and I will forget you from the world!\" What does it say? \"He breaks open a shaft away from where men sojourn; they are forgotten of the foot that pass by; they hang afar from men, they swing to and fro.\" (Job 28:4) and \"The tents of robbers prosper, and they that provoke God are secure, in whatsoever God brings into their hand.\" (Job 12:6) and so it says \"As I live—declares the Lord GOD—your sister Sodom and her daughters did not do what you and your daughters did.Only this was the sin of your sister Sodom: arrogance! She and her daughters had plenty of bread\"(Ezekiel 16:48-49)",

176. Epictetus, Discourses, 2.8.11-2.8.13, 2.14.11, 2.22.35, 3.24.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •son of god •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 212; Wilson (2012), The Sentences of Sextus, 72, 102, 166

177. Seneca The Younger, Letters, 11.8-11.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •son of god Found in books: Wilson (2012), The Sentences of Sextus, 236

178. Quintilian, Institutio Oratoria, 2.3.7, 3.6.53, 9.2.41 (1st cent. CE - 1st cent. CE) Tagged with subjects: •son of god •god, sons of •sons (sonship), god, of Found in books: Levison (2023), The Greek Life of Adam and Eve. 1064; Osborne (2001), Irenaeus of Lyons, 114

179. Suetonius, Galba, 17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •emperors son of god as title for •son of god as title for roman emperors Found in books: Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 93

180. Clement of Alexandria, Extracts From The Prophets, 2.1, 53.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sons of god, as angels •son of god Found in books: Allison (2018), 4 Baruch, 419; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 148

181. Clement of Alexandria, Christ The Educator, 1.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 442; Wilson (2012), The Sentences of Sextus, 236

182. Lucian, The Passing of Peregrinus, 18 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 449

183. Clement of Alexandria, Miscellanies, 1.14.59, 1.18.88-1.18.90, 1.19.91, 1.19.94, 2.5.4, 5.1.10, 6.5.43 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •crucified, son of god •son of god •sons of god, as angels Found in books: Allison (2018), 4 Baruch, 419; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 148; Wilson (2012), The Sentences of Sextus, 166, 236, 366, 367; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 336

184. Alexander of Aphrodisias, On Fate, 197.10, 204.11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 331

185. Anon., Sifre Deuteronomy, 37, 41 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 17

186. Justin, Dialogue With Trypho, 5.1, 5.4-5.6, 60.1-60.4, 61.1, 126.1, 127.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 419, 442; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 104

187. Lucian, Disowned, 17 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419

188. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 36.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •son of god Found in books: Wilson (2012), The Sentences of Sextus, 367

189. Anon., Genesis Rabba, 1.1-1.8, 8.9, 19.7, 25.1, 26.5-26.7, 27.4, 50.7, 65.21 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 78, 120, 145, 146, 224; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 137, 138, 139, 208, 209, 210, 211, 216, 234

1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר. 1.2. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי פָּתַח (תהלים קיא, ו): כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ לָתֵת לָהֶם נַחֲלַת גּוֹיִם, מַה טַּעַם גִּלָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל מַה שֶּׁנִּבְרָא בַּיּוֹם הָרִאשׁוֹן, וּמַה שֶּׁנִּבְרָא בַּיּוֹם הַשֵּׁנִי, מִפְּנֵי עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, שֶׁלֹא יִהְיוּ מוֹנִין אֶת יִשְׂרָאֵל, וְאוֹמְרִין לָהֶם הֲלֹא אֻמָּה שֶׁל בְּזוּזִים אַתֶּם, וְיִשְׂרָאֵל מְשִׁיבִין אוֹתָן וְאוֹמְרִין לָהֶם, וְאַתֶּם הֲלֹא בְּזוּזָה הִיא בְּיֶדְכֶם, הֲלֹא (דברים ב, כג): כַּפְתֹּרִים הַיֹּצְאִים מִכַּפְתֹּר הִשְׁמִידֻם וַיֵּשְׁבוּ תַחְתָּם, הָעוֹלָם וּמְלוֹאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּשֶׁרָצָה נְתָנָהּ לָכֶם, וּכְשֶׁרָצָה נְטָלָהּ מִכֶּם וּנְתָנָהּ לָנוּ, הֲדָא הוּא דִּכְתִיב: לָתֵת לָהֶם נַחֲלַת גּוֹיִם וגו', הִגִּיד לָהֶם אֶת כָּל הַדּוֹרוֹת. 1.3. בְּרֵאשִׁית בָּרָא אֱלֹהִים, רַבִּי תַּנְחוּמָא פָּתַח (תהלים פו, י): כִּי גָדוֹל אַתָּה וְעֹשֵׂה נִפְלָאוֹת, אָמַר רַבִּי תַּנְחוּם הַנּוֹד הַזֶּה אִם יִהְיֶה בּוֹ נֶקֶב כְּחֹד שֶׁל מַחַט, כָּל רוּחוֹ יוֹצֵא מִמֶּנּוּ, וְהָאָדָם עָשׂוּי מְחִלִּים מְחִלִּים, נְקָבִים נְקָבִים, וְאֵין רוּחוֹ יוֹצֵא מִמֶּנּוּ, מִי יַעֲשֶׂה כֵן (תהלים פו, י): אַתָּה אֱלֹהִים לְבַדֶּךָ. אֵימָתַי נִבְרְאוּ הַמַּלְאָכִים, רַבִּי יוֹחָנָן אָמַר בַּשֵּׁנִי נִבְרְאוּ הַמַּלְאָכִים, הֲדָא הוּא דִּכְתִיב (תהלים קד, ג): הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו וגו', וּכְתִיב (תהלים קד, ד): עֹשֶׂה מַלְאָכָיו רוּחוֹת, רַבִּי חֲנִינָא אָמַר בַּחֲמִישִׁי נִבְרְאוּ מַלְאָכִים, הֲדָא הוּא דִכְתִיב (בראשית א, כ): וְעוֹף יְעוֹפֵף עַל הָאָרֶץ וגו', וּכְתִיב (ישעיה ו, ב): וּבִשְׁתַּיִם יְעוֹפֵף, רַבִּי לוּלְיָנָא בַּר טַבְרִין אָמַר בְּשֵׁם רַבִּי יִצְחָק בֵּין עַל דַּעְתֵיהּ דְּרַבִּי חֲנִינָא בֵּין עַל דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן, הַכֹּל מוֹדִים שֶׁלֹא נִבְרָא בְּיוֹם רִאשׁוֹן כְּלוּם, שֶׁלֹא יֹאמְרוּ מִיכָאֵל הָיָה מוֹתֵחַ בִּדְרוֹמוֹ שֶׁל רָקִיעַ, וְגַבְרִיאֵל בִּצְפוֹנוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְמַדֵּד בְּאֶמְצָעוֹ, אֶלָּא (ישעיה מד, כד): אָנֹכִי ה' עֹשֶׂה כֹּל נֹטֶה שָׁמַיִם לְבַדִּי וגו' מֵאִתִּי, מִי אִתִּי כְּתִיב, מִי הָיָה שֻׁתָּף עִמִּי בִּבְרִיָּתוֹ שֶׁל עוֹלָם. דָּבָר אַחֵר כִּי גָדוֹל אַתָּה וְעֹשֵׂה נִפְלָאוֹת, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם מִתְקַלֵּס בַּמְּדִינָה, וּגְדוֹלֵי הַמְּדִינָה מִתְקַלְּסִין עִמּוֹ, שֶׁנּוֹשְׂאִין עִמּוֹ בְּמַשָֹּׂאוֹ, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא הוּא לְבַדּוֹ בָּרָא אֶת הָעוֹלָם, הוּא לְבַדּוֹ מִתְקַלֵּס בָּעוֹלָם, הוּא לְבַדּוֹ מִתְהַדֵּר בְּעוֹלָמוֹ. אָמַר רַבִּי תַּנְחוּמָא, כִּי גָדוֹל אַתָּה וְעֹשֵׂה נִפְלָאוֹת, לָמָּה, כִּי אַתָּה אֱלֹהִים לְבַדֶּךָ, אַתָּה לְבַדְךָ בָּרָאתָ אֶת הָעוֹלָם. 1.4. בְּרֵאשִׁית בָּרָא אֱלֹהִים, שִׁשָּׁה דְבָרִים קָדְמוּ לִבְרִיאַת הָעוֹלָם, יֵשׁ מֵהֶן שֶׁנִּבְרְאוּ, וְיֵשׁ מֵהֶן שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת. הַתּוֹרָה וְהַכִּסֵּא הַכָּבוֹד, נִבְרְאוּ. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. כִּסֵּא הַכָּבוֹד מִנַּיִן, דִּכְתִיב (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז וגו'. הָאָבוֹת וְיִשְׂרָאֵל וּבֵית הַמִּקְדָּשׁ וּשְׁמוֹ שֶׁל מָשִׁיחַ, עָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת, הָאָבוֹת מִנַּיִן, שֶׁנֶּאֱמַר (הושע ט, י): כַּעֲנָבִים בַּמִּדְבָּר וגו'. יִשְׂרָאֵל מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עד, ב): זְכֹר עֲדָתְךָ קָנִיתָ קֶדֶם. בֵּית הַמִּקְדָּשׁ מִנַּיִן, שֶׁנֶּאֱמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן וגו'. שְׁמוֹ שֶׁל מָשִׁיחַ מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עב, יז): יְהִי שְׁמוֹ לְעוֹלָם וגו'. רַבִּי אַהֲבָה בְּרַבִּי זְעִירָא אָמַר אַף הַתְּשׁוּבָה, שֶׁנֶּאֱמַר (תהלים צ, ב): בְּטֶרֶם הָרִים יֻלָּדוּ, וְאוֹתָהּ הַשָּׁעָה תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וגו', אֲבָל אֵינִי יוֹדֵעַ אֵיזֶה מֵהֶם קֹדֶם, אִם הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד וְאִם כִּסֵּא הַכָּבוֹד קֹדֶם לַתּוֹרָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ וגו', קוֹדֵם לְאוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמְרוּ, מַחְשַׁבְתָּן שֶׁל יִשְׂרָאֵל קָדְמָה לְכָל דָּבָר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָשׂוּי לְמַטְרוֹנָה אַחַת, וְלֹא הָיָה לוֹ מִמֶּנָּה בֵּן, פַּעַם אַחַת נִמְצָא הַמֶּלֶךְ עוֹבֵר בַּשּׁוּק, אָמַר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, וְהָיוּ הַכֹּל אוֹמְרִין, בֵּן אֵין לוֹ וְהוּא אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, חָזְרוּ וְאָמְרוּ הַמֶּלֶךְ אַסְטְרוֹלוֹגוּס גָּדוֹל הוּא, אִלּוּלֵי שֶׁצָּפָה הַמֶּלֶךְ שֶׁהוּא עָתִיד לְהַעֲמִיד מִמֶּנָּה בֵּן לֹא הָיָה אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין לִבְנִי. כָּךְ אִלּוּלֵי שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאַחַר עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת יִשְׂרָאֵל עֲתִידִין לְקַבֵּל אֶת הַתּוֹרָה, לֹא הָיָה כּוֹתֵב בַּתּוֹרָה צַו אֶת בְּנֵי יִשְׂרָאֵל, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. אָמַר רַבִּי בַּנָאי, הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אֶרֶץ וגו'. רַבִּי בֶּרֶכְיָה אָמַר בִּזְכוּת משֶׁה, שֶׁנֶּאֱמַר (דברים לג, כא): וַיַּרְא רֵאשִׁית לוֹ. רַב הוּנָא בְּשֵׁם רַב מַתְנָה אָמַר, בִּזְכוּת שְׁלשָׁה דְּבָרִים נִבְרָא הָעוֹלָם, בִּזְכוּת חַלָּה, וּבִזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים, וּמַה טַּעַם, בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָא חַלָּה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵיכֶם, אֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, הֵיךְ דְּאַתְּ אָמַר (דברים יח, ד): רֵאשִׁית דְּגָנְךָ, וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר (שמות כג, יט): רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ וגו'. 1.5. רַב הוּנָא בְּשֵׁם בַּר קַפָּרָא פָּתַח (תהלים לא, יט): תֵּאָלַמְנָה שִׂפְתֵי שָׁקֶר וגו', אִתְפַּרְכָן, אִתְחַרְשָׁן, אִשְׁתַּתְּקָן. אִתְפַּרְכָן אִתְחַרְשָׁן, הֵיךְ מָה דְאַתְּ אָמַר (שמות ד, יא): אוֹ מִי יָשׂוּם אִלֵּם אוֹ חֵרֵשׁ אוֹ פִקֵּחַ אוֹ עִוֵּר הֲלֹא אָנֹכִי ה', וְאוֹמֵר (בראשית לז, ז): וְהִנֵּה אֲנַחְנוּ מְאַלְּמִים אֲלֻמִּים בְּתוֹךְ הַשָּׂדֶה וְהִנֵּה קָמָּה אֲלֻמָּתִי. אִשְׁתַּתְּקָן, כְּמַשְׁמָעוֹ (תהלים לא, יט): הַדֹּבְרוֹת עַל צַדִּיק, חַי הָעוֹלָמִים. (תהלים לא, יט): עָתָק, שֶׁהֶעְתִּיק בִּבְרִיּוֹתָיו. (תהלים לא, יט): בְּגַאֲוָה, אֶתְמְהָה בִּשְׁבִיל לְהִתְגָּאוֹת וְלוֹמַר אֲנִי דוֹרֵשׁ בְּמַעֲשֵׂה בְרֵאשִׁית. (תהלים לא, יט): וָבוּז, אֶתְמְהָה מְבַזֶּה עַל כְּבוֹדִי, דְּאָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא כָּל הַמִּתְכַּבֵּד בִּקְלוֹן חֲבֵרוֹ אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא, בִּכְבוֹדוֹ שֶׁל מָקוֹם עַל אַחַת כַּמָּה וְכַמָּה, וּמַה כְּתִיב אַחֲרָיו (תהלים לא, כ): מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ, לִירֵאֶיךָ וְלֹא לַבּוֹזִים אֶת מוֹרָאֲךָ [הרב] אַל יְהִי בְּמָה רַב טוּבְךָ, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין בִּמְקוֹם הַבִּיבִים, וּבִמְקוֹם הָאַשְׁפָּה, וּבִמְקוֹם הַסָּרִיּוֹת, כָּל מִי שֶׁהוּא בָּא לוֹמַר פָּלָטִין זוֹ בְּנוּיָה בִּמְקוֹם הַבִּיבִים וּבִמְקוֹם הָאַשְׁפָּה וּבִמְקוֹם הַסָּרִיּוֹת, אֵינוֹ פּוֹגֵם. כָּךְ כָּל מִי שֶׁהוּא בָּא לוֹמַר הָעוֹלָם הַזֶּה נִבְרָא מִתּוֹךְ תֹּהוּ וָבֹהוּ, אֵינוֹ פּוֹגֵם, אֶתְמְהָה. רַב הוּנָא בְּשֵׁם בַּר קַפָּרָא אָמַר, אִילוּלֵי שֶׁהַדָּבָר כָּתוּב אִי אֶפְשָׁר לְאָמְרוֹ, בְּרֵאשִׁית בָּרָא אֱלֹהִים, מִנַּיִן הֵן, וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ. 1.6. רַבִּי יְהוּדָה בַּר סִימוֹן פָּתַח (דניאל ב, כב): הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא. הוּא גָּלֵא עַמִּיקָתָא, זוֹ גֵּיהִנֹּם, שֶׁנֶּאֱמַר (משלי ט, יח): וְלֹא יָדַע כִּי רְפָאִים שָׁם, וְאוֹמֵר (ישעיה ל, לג): הֶעְמִיק הִרְחִב. וּמְסַתְּרָתָא, זוֹ גַּן עֵדֶן, שֶׁנֶּאֱמַר (ישעיה ד, ו): לְמַחְסֶה וּלְמִסְתּוֹר מִזֶּרֶם וּמִמָּטָר, וְאוֹמֵר (תהלים לא, כא): תַּסְתִּירֵם בְּסֵתֶר פָּנֶיךָ. דָּבָר אַחֵר הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): הוֹי הַמַּעֲמִיקִים מֵה'. וּמְסַתְּרָתָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): לַסְתִּר עֵצָה. (דניאל ב, כב): יָדַע מָה בַחֲשׁוֹכָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם. (דניאל ב' כב): וּנְהוֹרָא עִמֵּהּ שְׁרֵא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל צַדִּיקִים, דִּכְתִיב (משלי ד, יח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ, וְאוֹמֵר (תהלים צז, יא): אוֹר זָרֻעַ לַצַּדִּיק וגו'. אָמַר רַבִּי אַבָּא סָרוֹנְגַיָא, וּנְהוֹרָא עִמֵּהּ שְׁרֵא, זֶה מֶלֶךְ הַמָּשִׁיחַ, שֶׁנֶּאֱמַר (ישעיה ס, א): קוּמִי אוֹרִי וגו'. בִּפְסִיקְתָּא, אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם הוּא גָּלֵא עֲמִיקָתָא וּמְסַתְּרָתָא, בְּרֵאשִׁית בָּרָא אֱלֹהִים וגו', וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ לְהַלָּן (ישעיה מ, כב): הַנּוֹטֶה כַדֹּק שָׁמַיִם. וְאֶת הָאָרֶץ, וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ לְהַלָּן (איוב לז, ו): כִּי לַשֶּׁלֶג יֹאמַר הֱוֵא אָרֶץ (איוב לח, לח): בְּצֶקֶת עָפָר לַמּוּצָק וגו'. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ (תהלים קד, ב): עֹטֶה אוֹר כַּשַֹּׂלְמָה. 1.7. רַבִּי יִצְחָק פָּתַח (תהלים קיט, קס): רֹאשׁ דְּבָרְךָ אֱמֶת וגו', אָמַר רַבִּי יִצְחָק מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם רֹאשׁ דְּבָרְךָ אֱמֶת. בְּרֵאשִׁית בָּרָא אֱלֹהִים, (ירמיה י, י): וַה' אֱלֹהִים אֱמֶת. וּלְעוֹלָם כָּל מִשְׁפַּט צִדְקֶךָ, שֶׁכָּל גְּזֵרָה וּגְזֵרָה שֶׁאַתָּה גּוֹזֵר עַל בְּרִיּוֹתֶיךָ הֵן מַצְדִיקִין עֲלֵיהֶם אֶת הַדִּין וּמְקַבְּלִין אוֹתוֹ בֶּאֱמוּנָה, וְאֵין כָּל בְּרִיָה יְכוֹלָה לוֹמַר שְׁתֵּי רְשֻׁיּוֹת בָּרְאוּ הָעוֹלָם. וַיְדַבְּרוּ אֱלֹהִים, אֵין כְּתִיב כָּאן, אֶלָּא וַיְדַבֵּר אֱלֹהִים. וַיֹּאמְרוּ אֱלֹהִים, אֵין כְּתִיב כָּאן, אֶלָּא וַיֹּאמֶר אֱלֹהִים. בְּרֵאשִׁית בָּרְאוּ אֱלֹהִים, אֵין כְּתִיב כָּאן, אֶלָּא בָּרָא אֱלֹהִים. 1.8. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשֵׁם רַבִּי לֵוִי אָמַר, זֶה שֶׁהוּא בּוֹנֶה צָרִיךְ שִׁשָּׁה דְבָרִים, מַיִם, וְעָפָר, וְעֵצִים, וַאֲבָנִים, וְקַנִּים, וּבַרְזֶל. וְאִם תֹּאמַר עָשִׁיר הוּא וְאֵינוֹ צָרִיךְ לְקַנִּים, הֲרֵי הוּא צָרִיךְ לִקְנֵה הַמִּדָּה, שֶׁנֶּאֱמַר (יחזקאל מ, ג): וּפְתִיל פִּשְׁתִּים בְּיָדוֹ וּקְנֵה הַמִּדָּה. כָּךְ הַתּוֹרָה קָדְמָה אוֹתָן שֵׁשׁ קְדִימוֹת (משלי ח, כא כב): קֶדֶם, וּמֵאָז, וּמֵעוֹלָם, וּמֵרֹאשׁ, וּמִקַּדְמֵי, תְּרֵין בַּפָּרָשָׁה (משלי ח, כא כב): ה' קָנָנִי. 8.9. שָׁאֲלוּ הַמִּינִים אֶת רַבִּי שִׂמְלָאי, כַּמָּה אֱלֹהוֹת בָּרְאוּ אֶת הָעוֹלָם. אָמַר לָהֶם אֲנִי וְאַתֶּם נִשְׁאַל לְיָמִים הָרִאשׁוֹנִים. הֲדָא הוּא דִכְתִיב (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים לְמִן הַיּוֹם אֲשֶׁר בָּרָא אֱלֹהִים אָדָם, אֲשֶׁר בָּרְאוּ אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר בָּרָא. חָזְרוּ וְשָׁאֲלוּ אוֹתוֹ, אָמְרוּ לוֹ, מָה הוּא דֵין דִּכְתִיב: בְּרֵאשִׁית בָּרָא אֱלֹהִים, אָמַר לָהֶם בָּרְאוּ אֱלֹהִים אֵין כְּתִיב כָּאן, אֶלָּא בָּרָא אֱלֹהִים. אָמַר רַבִּי שִׂמְלָאי בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא פִּתְחוֹן פֶּה לַמִּינִים, אַתָּה מוֹצֵא תְּשׁוּבָה בְּצִדָּהּ. חָזְרוּ וְשָׁאֲלוּ אוֹתוֹ, אָמְרוּ לוֹ, מָה הוּא דֵּין דִּכְתִיב: נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ. אָמַר לָהֶם קִרְאוּן מַה דְּבַתְרֵיהּ, וַיִּבְרְאוּ אֱלֹהִים אֶת הָאָדָם בְּצַלְמֵיהֶם, לֹא נֶאֱמַר, אֶלָּא וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ, וְכֵיוָן שֶׁיָּצְאוּ אָמְרוּ לוֹ תַּלְמִידָיו, רַבִּי, לְאֵלּוּ דָּחִית בְּקָנֶה, לָנוּ מָה אַתְּ מֵשִׁיב. אָמַר לָהֶם, לְשֶׁעָבַר אָדָם נִבְרָא מִן הָאֲדָמָה, חַוָּה נִבְרֵאת מִן הָאָדָם, מִכָּאן וָאֵילָךְ בְּצַלְמֵנוּ כִּדְמוּתֵנוּ, לֹא אִישׁ בְּלֹא אִשָּׁה וְלֹא אִשָּׁה בְּלֹא אִישׁ וְלֹא שְׁנֵיהֶם בְּלֹא שְׁכִינָה. חָזְרוּ וְשָׁאֲלוּ אוֹתוֹ, אָמְרוּ לֵיהּ, מַה דֵּין דִּכְתִיב (יהושע כב, כב): אֵל אֱלֹהִים ה' וגו', אָמַר לָהֶם הֵם יוֹדְעִים אֵין כְּתִיב כָּאן, אֶלָּא (יהושע כב, כב): הוּא יֹדֵעַ. אָמְרוּ לוֹ תַּלְמִידָיו, לְאֵלּוּ דָּחִיתָ בְּקָנֶה, לָנוּ מָה אַתָּה מֵשִׁיב. אָמַר לָהֶם, שְׁלָשְׁתָּן שֵׁם אֱלֹהִים הֵן. כְּאֵינַשׁ דַּאֲמַר, בְּסִילוּגוּס קֵיסָר, אֲגוּסְטוּס קֵיסָר. חָזְרוּ וְשָׁאֲלוּ לוֹ, אָמְרוּ לוֹ מָה הוּא דֵין דִּכְתִיב (יהושע כד, יט): כִּי אֱלֹהִים קְדשִׁים הוּא, אָמַר לָהֶן, קְדשִׁים הֵמָּה אֵין כְּתִיב, אֶלָּא קְדשִׁים הוּא. 19.7. וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם (בראשית ג, ח), אָמַר רַבִּי חַלְּפוֹן שָׁמַעְנוּ שֶׁיֵּשׁ הִלּוּךְ לַקּוֹל, שֶׁנֶּאֱמַר: וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים מִתְהַלֵּךְ בַּגָּן, וְהִלּוּךְ לָאֵשׁ, שֶׁנֶּאֱמַר (שמות ט, כג): וַתִּהֲלַךְ אֵשׁ אָרְצָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא מְהַלֵּךְ אֵין כְּתִיב כָּאן אֶלָּא מִתְהַלֵּךְ, מְקַפֵּץ וְעוֹלֶה. עִקַּר שְׁכִינָה בַּתַּחְתּוֹנִים הָיְתָה, כֵּיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן נִסְתַּלְּקָה שְׁכִינָה לָרָקִיעַ הָרִאשׁוֹן, חָטָא קַיִן נִסְתַּלְּקָה לָרָקִיעַ הַשֵּׁנִי, דּוֹר אֱנוֹשׁ לַשְׁלִישִׁי, דּוֹר הַמַּבּוּל לָרְבִיעִי, דּוֹר הַפְלָגָה לַחֲמִישִׁי, סְדוֹמִיִּים לַשִּׁשִּׁי, וּמִצְרִיִּים בִּימֵי אַבְרָהָם לַשְּׁבִיעִי. וּכְנֶגְדָן עָמְדוּ שִׁבְעָה צַדִּיקִים, וְאֵלּוּ הֵן, אַבְרָהָם יִצְחָק וְיַעֲקֹב לֵוִי קְהָת עַמְרָם משֶׁה, עָמַד אַבְרָהָם וְהוֹרִידָהּ לַשִּׁשִּׁי, עָמַד יִצְחָק וְהוֹרִידָהּ מִן שִׁשִּׁי לַחֲמִישִׁי, עָמַד יַעֲקֹב וְהוֹרִידָהּ מִן הַחֲמִישִׁי לָרְבִיעִי, עָמַד לֵוִי וְהוֹרִידָהּ מִן הָרְבִיעִי לַשְּׁלִישִׁי, עָמַד קְהָת וְהוֹרִידָהּ מִן הַשְּׁלִישִׁי לַשֵּׁנִי, עָמַד עַמְרָם וְהוֹרִידָהּ מִן הַשֵּׁנִי לָרִאשׁוֹן, עָמַד משֶׁה וְהוֹרִידָהּ מִלְּמַעְלָה לְמַטָּה. אָמַר רַבִּי יִצְחָק כְּתִיב (תהלים לז, כט): צַדִּיקִים יִירְשׁוּ אָרֶץ וגו', וּרְשָׁעִים מַה יַּעֲשׂוּ פוֹרְחִים בָּאֲוִיר, אֶלָּא הָרְשָׁעִים לֹא הִשְׁכִּינוּ שְׁכִינָה בָּאָרֶץ. 25.1. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים (בראשית ה, כד), אָמַר רַבִּי חָמָא בַּר הוֹשַׁעְיָא אֵינוֹ נִכְתַּב בְּתוֹךְ טִימוֹסָן שֶׁל צַדִּיקִים אֶלָּא בְּתוֹךְ טִימוֹסָן שֶׁל רְשָׁעִים. אָמַר רַבִּי אַיְבוּ חֲנוֹךְ חָנֵף הָיָה, פְּעָמִים צַדִּיק פְּעָמִים רָשָׁע, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁהוּא בְּצִדְקוֹ אֲסַלְּקֶנּוּ. אָמַר רַבִּי אַיְבוּ בְּרֹאשׁ הַשָּׁנָה דָּנוֹ בְּשָׁעָה שֶׁהוּא דָן כָּל בָּאֵי עוֹלָם. אֶפִּיקוֹרְסִים שָׁאֲלוּ לְרַבִּי אַבָּהוּ אָמְרוּ לוֹ אֵין אָנוּ מוֹצְאִין מִיתָה לַחֲנוֹךְ, אָמַר לָהֶם לָמָּה, אָמְרוּ לוֹ נֶאֶמְרָה כָּאן לְקִיחָה וְנֶאֶמְרָה לְהַלָּן (מלכים ב ב, ה): כִּי הַיּוֹם ה' לֹקֵחַ אֶת אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ, אָמַר לָהֶם אִם לִלְּקִיחָה אַתֶּם דּוֹרְשִׁים, נֶאֱמַר כָּאן לְקִיחָה וְנֶאֱמַר לְהַלָּן (יחזקאל כד, טז): הִנְנִי לֹקֵחַ מִמְּךָ אֶת מַחְמַד עֵינֶיךָ, אָמַר רַבִּי תַּנְחוּמָא יָפֶה הֵשִׁיבָן רַבִּי אַבָּהוּ. מַטְרוֹנָה שָׁאֲלָה אֶת רַבִּי יוֹסֵי אָמְרָה לוֹ אֵין אָנוּ מוֹצְאִין מִיתָה בַּחֲנוֹךְ, אָמַר לָהּ אִלּוּ נֶאֱמַר (בראשית ה, כד): וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְשָׁתַק, הָיִיתִי אוֹמֵר כִּדְבָרַיִךְ, כְּשֶׁהוּא אוֹמֵר וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים, וְאֵינֶנּוּ בָּעוֹלָם הַזֶּה כִּי לָקַח אֹתוֹ אֱלֹהִים. 26.5. וַיִּרְאוּ בְנֵי הָאֱלֹהִים (בראשית ו, ב), רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי קָרֵא לְהוֹן בְּנֵי דַיָּנַיָא, רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי מְקַלֵּל לְכָל מַאן דְּקָרֵא לְהוֹן בְּנֵי אֱלָהַיָּא, תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי כָּל פִּרְצָה שֶׁאֵינָהּ מִן הַגְּדוֹלִים אֵינָהּ פִּרְצָה, כֻּמְרַיָא גָּנְבוּ אֱלָהַיָּא מַאן מוֹמֵי בֵּיהּ אוֹ מַאן מְקָרֵב. וְלָמָּה קוֹרֵא אוֹתָן בְּנֵי הָאֱלֹהִים, רַבִּי חֲנִינָא וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ תַּרְוֵיהוֹן אָמְרִין שֶׁהִרְבּוּ יָמִים בְּלֹא צַעַר וּבְלֹא יִסּוּרִין. רַבִּי חָנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר כְּדֵי לַעֲמֹד עַל הַתְּקוּפוֹת וְעַל הַחִשְׁבוֹנוֹת. רַבָּנָן אָמְרִין כְּדֵי שֶׁיִּטְלוּ שֶׁלָּהֶם וְשֶׁל דּוֹרוֹת הַבָּאִים אַחֲרֵיהֶם. (בראשית ו, ב): כִּי טֹבֹת הֵנָּה, אָמַר רַבִּי יוּדָן טֹבֹת כְּתִיב, מִשֶּׁהָיוּ מְטִיבִין אִשָּׁה לְבַעֲלָהּ הָיָה גָדוֹל נִכְנַס וּבוֹעֲלָהּ תְּחִלָּה, הֲדָא הוּא דִכְתִיב כִּי טֹבֹת הֵנָּה, אֵלּוּ הַבְּתוּלוֹת, (בראשית ו, ב): וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ, אֵלּוּ נְשֵׁי אֲנָשִׁים. מִכֹּל אֲשֶׁר בָּחָרוּ, זֶה זָכָר וּבְהֵמָה. רַבִּי הוּנָא בְּשֵׁם רַבִּי אָמַר דּוֹר הַמַּבּוּל לֹא נִמּוֹחוּ מִן הָעוֹלָם עַד שֶׁכָּתְבוּ גִּמּוֹמְסִיּוֹת לְזָכָר וְלִבְהֵמָה. אָמַר רַבִּי שִׂמְלָאי בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא זְנוּת, אַנְדְּרוֹלוֹמוּסְיָא בָּאָה לָעוֹלָם וְהוֹרֶגֶת טוֹבִים וְרָעִים. רַבִּי עֲזַרְיָה וְרַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עַל הַכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא מַאֲרִיךְ אַפּוֹ חוּץ מִן הַזְּנוּת, מַאי טַעְמָא וַיִּרְאוּ בְנֵי הָאֱלֹהִים וגו', וּמַה כְּתִיב בַּתְרֵיהּ (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה אֶת הָאָדָם, רַבִּי יְהוֹשֻׁעַ בַּר לֵוִי בְּשֵׁם פְּדָיָה אָמַר כָּל אוֹתוֹ הַלַּיְלָה הָיָה לוֹט מְבַקֵּשׁ רַחֲמִים עַל הַסְּדוֹמִיִּים וְהָיוּ מְקַבְּלִין מִיָּדוֹ, כֵּיוָן שֶׁאָמְרוּ לוֹ (בראשית יט, ה): הוֹצִיאֵם אֵלִינוּ וְנֵדְעָה אֹתָם לְתַשְׁמִישׁ, אָמְרוּ לוֹ (בראשית יט, יב): עֹד מִי לְךָ פֹה לְלַמֵּד סָנֵגוֹרְיָא עֲלֵיהֶם, מִכָּאן וָאֵילָךְ אֵין לְךָ לְלַמֵּד עֲלֵיהֶם סָנֵגוֹרְיָא. 26.6. וַיֹּאמֶר ה' לֹא יָדוֹן רוּחִי בָּאָדָם (בראשית ו, ג), אָמַר רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי אֵינִי נוֹתֵן רוּחִי בָּהֶם בְּשָׁעָה שֶׁאֲנִי נוֹתֵן מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (יחזקאל לו, כז): וְאֶת רוּחִי אֶתֵּן בְּקִרְבְּכֶם. רַבִּי יַנַּאי וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, תַּרְוֵיהוֹן אָמְרִין אֵין גֵּיהִנֹּם לֶעָתִיד לָבוֹא אֶלָּא יוֹם הוּא שֶׁמְלַהֵט אֶת הָרְשָׁעִים, מַה טַּעַם (מלאכי ג, יט): כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר וְהָיוּ כָל זֵדִים וְכָל עֹשֵׂה רִשְׁעָה קַשׁ וְלִהַט אֹתָם הַיּוֹם הַבָּא. וְרַבָּנָן אָמְרֵי יֵשׁ גֵּיהִנֹּם, שֶׁנֶּאֱמַר (ישעיה לא, ט): נְאֻם ה' אֲשֶׁר אוּר לוֹ בְּצִיּוֹן וְתַנּוּר לוֹ בִּיְרוּשָׁלָיִם. רַבִּי יְהוּדָה בַּר רַבִּי אִלְעָי אָמַר לֹא יוֹם וְלֹא גֵּיהִנֹּם אֶלָּא אֵשׁ הִיא שֶׁתִּהְיֶה יוֹצֵאת מִגּוּפוֹ שֶׁל רָשָׁע וּמְלַהַטְתּוֹ, שֶׁנֶּאֱמַר (ישעיה לג, יא): תַּהֲרוּ חֲשַׁשׁ תֵּלְדוּ קַשׁ רוּחֲכֶם אֵשׁ תֹּאכַלְכֶם. אָמַר רַבִּי יְהוּדָה בְּרַבִּי אִלְעָי מַהוּ לֹא יָדוֹן רוּחִי עוֹד אֵין הָרוּחוֹת הַלָּלוּ נִדּוֹנוֹת לְפָנַי לְעוֹלָם. רַבִּי הוּנָא בְּשֵׁם רַב אֲחָא אָמַר בְּשָׁעָה שֶׁאֲנִי מַחֲזִיר הָרוּחַ לִנְדָנָה אֵינִי מַחֲזִיר רוּחָן לְנִדְנֵיהֶן. אָמַר רַבִּי חִיָּא בַּר אַבָּא אֵינִי מְמַלֵּא רוּחִי בָּהֶן בְּשָׁעָה שֶׁאֲנִי מְמַלֵּא רוּחִי בָּאָדָם, לְפִי שֶׁבָּעוֹלָם הַזֶּה הָרוּחַ הִיא נִבְזֶקֶת בְּאֶחָד מֵאֵבָרָיו, אֲבָל לֶעָתִיד לָבוֹא הִיא נִבְזֶקֶת בְּכָל הַגּוּף, הֲדָא הוּא דִכְתִיב (יחזקאל לו, כז): וְאֶת רוּחִי אֶתֵּן בְּקִרְבְּכֶם. אָמַר רַבִּי יוּדָן בֶּן בְּתֵירָא עוֹד אֵינִי דָּן אֶת הַדִּין הַזֶּה לְעוֹלָם. רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵף אָמַר (בראשית ח, כא): לֹא אֹסִף, וְלֹא אֹסִף, לִסְגֵּי לִסְגֵּי. רַבָּנָן אָמְרֵי לֹא אֹסִף לִבְנֵי נֹחַ, לֹא אֹסִף לְדוֹרוֹת, אֲנִי אָמַרְתִּי שֶׁתְּהֵא רוּחִי דָּנָה בָּהֶן וְהֵן לֹא בִּקְּשׁוּ, הֲרֵי אֲנִי מְשַׁגְּמָן בְּיִסּוּרִין. אֲנִי אָמַרְתִּי שֶׁתְּהֵא רוּחִי דָנָה בָּהֶן וְהֵן לֹא כִּחֲשׁוּ, הֲרֵינִי מְשַׁגְּמָן אֵלּוּ בְּאֵלּוּ, דְּאָמַר רַבִּי אֶלְעָזָר אֵין לְךָ שֶׁהוּא מִתְחַיֵּב בָּאָדָם הַזֶּה אֶלָּא אָדָם כַּיּוֹצֵא בּוֹ. רַבִּי נָתָן אוֹמֵר אֲפִלּוּ זְאֵב וְכֶלֶב. רַבִּי הוּנָא בַּר גּוּרְיוֹן אָמַר אֲפִלּוּ מַקֵּל אֲפִלּוּ רְצוּעָה, הֲדָא הוּא דִכְתִיב (ישעיה ט, ג): כִּי אֶת עֹל סֻבֳּלוֹ וְאֵת מַטֵּה שִׁכְמוֹ שֵׁבֶט הַנֹּגֵשׂ בּוֹ הַחִתֹּתָ כְּיוֹם מִדְיָן, כְּיוֹם הַדִּין. אָמַר רַבִּי אַחָא אַף אִילָנֵי סְרַק עֲתִידִין לִתֵּן דִּין וְחֶשְׁבּוֹן. רַבָּנָן אָמְרֵי מֵהָכָא (דברים כ, יט): כִּי הָאָדָם עֵץ הַשָּׂדֶה, מָה הָאָדָם נוֹתֵן דִּין וְחֶשְׁבּוֹן, אַף עֵצִים נוֹתְנִין דִּין וְחֶשְׁבּוֹן. אָמַר רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה אֵינִי דָן רוּחָן בְּעַצְמָן, שֶׁבָּשָׂר וָדָם הֵן, אֶלָּא הֲרֵי אֲנִי מֵבִיא עֲלֵיהֶם מִעוּט שָׁנִים שֶׁקָּצַבְתִּי עֲלֵיהֶם בָּעוֹלָם הַזֶּה, וְאַחַר כָּךְ אֲנִי מְשַׁגְּמָן בְּיִסּוּרִין. אָמַר רַבִּי אַיְבוּ מִי גָרַם לָהֶם שֶׁיִּמְרְדוּ בִּי לֹא עַל יְדֵי שֶׁלֹא שִׁגַּמְתִּי אוֹתָם בְּיִסּוּרִין, הַדֶּלֶת הַזּוֹ מִי מַעֲמִידוֹ שְׁגָמָיו. אָמַר רַבִּי אֶלְעָזָר בְּכָל מָקוֹם שֶׁאֵין דִּין יֵשׁ דִּין. רַבִּי בֵּיבֵי בְּרֵיהּ דְּרַבִּי אַמֵּי בְּשִׁיטַת רַבִּי אֶלְעָזָר (בראשית ו, ג): לֹא יָדוֹן רוּחִי. אָמַר רַבִּי מֵאִיר הֵן לֹא עָשׂוּ מִדַּת הַדִּין לְמַטָּה, אַף אֲנִי אֵינִי עוֹשֶׂה מִדַּת הַדִּין לְמַעְלָה, הֲדָא הוּא דִכְתִיב (איוב ד, כא): הֲלֹא נִסַּע יִתְרָם בָּם יָמוּתוּ וְלֹא בְחָכְמָה, בְּלֹא חָכְמַת הַתּוֹרָה. (איוב ד, כ): מִבֹּקֶר לָעֶרֶב יֻכַּתּוּ מִבְּלִי מֵשִׂים לָנֶצַח יֹאבֵדוּ, וְאֵין מֵשִׂים אֶלָּא דִּין, הֵיךְ מָה דְאַתְּ אָמַר (שמות כא, א): וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם. אָמַר רַבִּי יוֹסֵי הַגְּלִילִי עוֹד אֵינִי דָן מִדַּת הַדִּין כְּנֶגֶד מִדַּת רַחֲמִים. רַבִּי אוֹמֵר וְיֹאמַר דּוֹר הַמַּבּוּל לַה' לֹא יָדוֹן. אָמַר רַבִּי עֲקִיבָא (תהלים י, יג): עַל מֶה נִאֵץ רָשָׁע אֱלֹהִים אָמַר בְּלִבּוֹ לֹא תִדְרשׁ, לֵית דִּין וְלֵית דַּיָּן, אֲבָל אִית דִּין וְאִית דַּיָּן. אָמַר רַבִּי חֲנִינָא בַּר פַּפָּא אֲפִלּוּ נֹחַ שֶׁנִּשְׁתַּיֵּר מֵהֶם לֹא שֶׁהָיָה כְּדַי, אֶלָּא שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁמּשֶׁה עָתִיד לַעֲמֹד מִמֶּנּוּ, שֶׁנֶּאֱמַר בְּשַׁגָּם, זֶה משֶׁה, דְּחוּשְׁבְּנֵיהּ דְּדֵין הוּא חוּשְׁבְּנֵיהּ דְּדֵין. רַבָּנָן מַיְיתוּ לָהּ מֵהָכָא, וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה, וּמשֶׁה חַי מֵאָה וְעֶשְׂרִים שָׁנָה. 26.7. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם (בראשית ו, ד), שִׁבְעָה שֵׁמוֹת נִקְרְאוּ לָהֶם, אֵימִים, רְפָאִים, גִּבּוֹרִים, זַמְזֻמִּים, עֲנָקִים, עַוִּים, נְפִלִים. אֵימִים, שֶׁכָּל מִי שֶׁרָאָה אוֹתָן הָיְתָה אֵימָתָן נוֹפֶלֶת עָלָיו. רְפָאִים, שֶׁכָּל מִי שֶׁרָאָה אוֹתָן הָיָה לִבּוֹ רָפֶה כְּשַׁעֲוָה. גִּבּוֹרִים, רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר מֹחַ קוּלִיתוֹ שֶׁל אֶחָד מֵהֶם הָיְתָה נִמְדֶדֶת י"ח אַמָּה. זַמְזֻמִּים, אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא מְנַטְרוֹמִין מְגִיסְטֵי מִלְחָמָה. עֲנָקִים, רַבָּנָן וְרַבִּי אַחָא, רַבָּנָן אָמְרוּ שֶׁהָיוּ מַרְבִּים עֲנָקִים עַל גַּבֵּי עֲנָקִים [פרוש תכשיטיז], רַבִּי אַחָא אָמַר שֶׁהָיוּ עוֹנְקִים גַּלְגַּל חַמָּה, וְאוֹמְרִים הוֹרֵד לָנוּ גְשָׁמִים. עַוִּים, שֶׁצָּדוּ אֶת הָעוֹלָם וְשֶׁהֻצְדוּ מִן הָעוֹלָם, שֶׁגָּרְמוּ לָעוֹלָם שֶׁיִּצּוֹד, הֵיךְ מַה דְּאַתְּ אָמַר (יחזקאל כא, לב): עַוָּה עַוָּה עַוָּה אֲשִׂימֶנָּה. אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן שֶׁהָיוּ בְּקִיאִים בַּעֲפָרוֹת כִּנְחָשִׁים. בְּגָלִילָא צָוְחִין לְחִוְיָא אִוְיָא. נְפִלִים, שֶׁהִפִּילוּ אֶת הָעוֹלָם, וְשֶׁנָּפְלוּ מִן הָעוֹלָם וְשֶׁמִּלְּאוּ אֶת הָעוֹלָם נְפָלִים בַּזְנוּת שֶׁלָּהֶם. (בראשית ו, ד): וְגַם אַחֲרֵי כֵן, יְהוּדָה בַּר רַבִּי אַמֵּי אָמַר, אַחֲרָאֵי לָא יִלְּפוּן מִן קֳדָמָאֵי, דּוֹר הַמַּבּוּל לֹא לָקְחוּ מוּסָר מִדּוֹר אֱנוֹשׁ, וְדוֹר הַפְלָגָה מִדּוֹר הַמַּבּוּל. (בראשית ו, ד): וְגַם אַחֲרֵי כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל בְּנוֹת הָאָדָם, אָמַר רַבִּי בֶּרֶכְיָה הָיְתָה אִשָּׁה יוֹצֵאת בַּשּׁוּק וְהָיְתָה רוֹאָה בָּחוּר וּמִתְאַוָּה לוֹ וְהָיְתָה הוֹלֶכֶת וּמְשַׁמֶּשֶׁת אֶת מִטָּתָהּ וְהָיְתָה מַעֲמֶדֶת בָּחוּר כַּיּוֹצֵא בּוֹ. אַנְשֵׁי הַשֵּׁם (בראשית ו, ד), אָמַר רַבִּי אֲחָא (איוב ל, ח): בְּנֵי נָבָל גַּם בְּנֵי בְלִי שֵׁם, וְאַתְּ אֲמַרְתְּ אַנְשֵׁי הַשֵּׁם, אֶלָּא שֶׁהִשִּׁימוּ אֶת הָעוֹלָם, וְשֶׁהוּשַׁמּוּ מִן הָעוֹלָם, וְשֶׁגָּרְמוּ לָעוֹלָם שֶׁיִּשֹּׁוֹם. רַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר אֲנָשִׁים שֶׁנִּתְפָּרְשׁוּ שְׁמוֹתָן לְמַעְלָן, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל הַשֵּׁמוֹת הַלָּלוּ לָשׁוֹן מַרְדּוּת הֵן, עִירָד, עוֹרְדָּן אֲנִי מִן הָעוֹלָם. מְחוּיָאֵל, מוֹחָן אֲנִי מִן הָעוֹלָם. מְתוּשָׁאֵל, מַתִּישָׁן אֲנִי מִן הָעוֹלָם. מַה לִּי לְלֶמֶךְ וּלְתוֹלְדוֹתָיו. אָמַר רַבִּי יוֹחָנָן הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם, וּמִי פֵּרַשׁ מַעֲשֵׂיהֶן, אֱלִיפַז הַתֵּימָנִי, וּבִלְדַּד הַשּׁוּחִי, וְצוֹפַר הַנַּעֲמָתִי. רַבִּי אוֹמֵר אִלּוּ לֹא בָּא אִיּוֹב לָעוֹלָם אֶלָּא לְפָרֵשׁ לָנוּ מַעֲשֶׂה הַמַּבּוּל, דַּיּוֹ. אָמַר רַבִּי חָנִין אִלּוּ לֹא בָּא אֱלִיהוּא אֶלָּא לְפָרֵשׁ לָנוּ מַעֲשֵׂה יְרִידַת הַגְּשָׁמִים, דַּיּוֹ, דְּאָמַר רַבִּי יוֹחָנָן כָּל אוֹרָה שֶׁנֶּאֱמַר בֶּאֱלִיהוּא אֵינָהּ אֶלָּא בִּירִידַת גְּשָׁמִים. רַבִּי הוֹשַׁעְיָה רַבָּה אָמַר אֵינָהּ אֶלָּא בְּמַתַּן תּוֹרָה, כְּמָה דְאַתְּ אָמַר (משלי ו, כג): כִּי נֵר מִצְוָה וְתוֹרָה אוֹר. רַבִּי אַחָא בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, קָשָׁה הִיא הַמַּחֲלֹקֶת כְּדוֹר הַמַּבּוּל, נֶאֱמַר כָּאן אַנְשֵׁי הַשֵּׁם, וְנֶאֱמַר לְהַלָּן (במדבר טז, ב): קְרִאֵי מוֹעֵד אַנְשֵׁי שֵׁם, מַה אַנְשֵׁי הַשֵּׁם שֶׁנֶּאֱמַר לְהַלָּן מַחֲלֹקֶת אַף אַנְשֵׁי שֵׁם שֶׁנֶּאֱמַר כָּאן מַחֲלֹקֶת. 27.4. וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם בָּאָרֶץ (בראשית ו, ו), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר תַּוְהוּת הָיְתָה לְפָנַי שֶׁבָּרָאתִי אוֹתוֹ מִלְּמַטָּה, שֶׁאִלּוּ בָּרָאתִי אוֹתוֹ מִלְּמַעְלָה לֹא הָיָה מוֹרֵד בִּי. רַבִּי נְחֶמְיָה אָמַר מִתְנַחֵם אֲנִי שֶׁבָּרָאתִי אוֹתוֹ מִלְּמַטָּה שֶׁאִלּוּ בָּרָאתִי אוֹתוֹ מִלְּמַעְלָה כְּשֵׁם שֶׁהִמְרִיד בִּי אֶת הַתַּחְתּוֹנִים, כָּךְ הָיָה מַמְרִיד בִּי אֶת הָעֶלְיוֹנִים. אָמַר רַבִּי אַיְבוּ תְּוָהוּת הָיְתָה לְפָנַי שֶׁבָּרָאתִי בּוֹ יֵצֶר הָרָע, שֶׁאִלּוּלֵי לֹא בָּרָאתִי בּוֹ יֵצֶר הָרָע לֹא הָיָה מוֹרֵד בִּי. אָמַר רַבִּי לֵוִי מִתְנַחֵם אֲנִי שֶׁעָשִׂיתִי אוֹתוֹ וְנִתַּן בָּאָרֶץ. (בראשית ו, ו): וַיִּתְעַצֵּב אֶל לִבּוֹ, אָמַר רַבִּי בֶּרֶכְיָה, מָשָׁל לְשַׂר שֶׁבָּנָה פָּלָטִין עַל יְדֵי אַדְרִיכַל, רָאָה אוֹתָהּ וְלֹא עָרְבָה לוֹ, עַל מִי יֵשׁ לוֹ לְהִתְכָּעֵס לֹא עַל אַדְרִיכַל, כָּךְ וַיִּתְעַצֵּב אֶל לִבּוֹ. אָמַר רַבִּי אָסֵי מָשָׁל לְשַׂר שֶׁעָשָׂה סְחוֹרָה עַל יְדֵי סַרְסוּר וְהִפְסִיד, עַל מִי יֵשׁ לוֹ לְהִתְרָעֵם לֹא עַל הַסַּרְסוּר, כָּךְ וַיִּתְעַצֵּב אֶל לִבּוֹ. אֶפִּיקוֹרֶס אֶחָד שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, אָמַר לוֹ אֵין אַתֶּם אוֹמְרִים שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה אֶת הַנּוֹלָד, אָמַר לוֹ הֵן. וְהָא כְתִיב וַיִּתְעַצֵּב אֶל לִבּוֹ. אָמַר לוֹ נוֹלַד לְךָ בֶּן זָכָר מִיָּמֶיךָ, אָמַר לוֹ הֵן, אָמַר לוֹ מֶה עָשִׂיתָ, אָמַר לוֹ שָׂמַחְתִּי וְשִׂמַּחְתִּי אֶת הַכֹּל, אָמַר לוֹ וְלֹא הָיִיתָ יוֹדֵעַ שֶׁסּוֹפוֹ לָמוּת, אָמַר לוֹ בִּשְׁעַת חֶדְוָתָא חֶדְוָתָא, בִּשְׁעַת אֶבְלָה אֶבְלָה. אָמַר לוֹ כָּךְ מַעֲשֶׂה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שִׁבְעָה יָמִים נִתְאַבֵּל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל עוֹלָמוֹ קֹדֶם שֶׁלֹא יָבוֹא מַבּוּל לָעוֹלָם, מַאי טַעְמֵיהּ וַיִּתְעַצֵּב אֶל לִבּוֹ, וְאֵין עֲצִיבָה אֶלָא אֲבֵלוּת, הֵיךְ מָה דְאַתְּ אָמַר (שמואל ב יט, ג): נֶעֱצַב הַמֶּלֶךְ עַל בְּנוֹ. 50.7. וַיֹּאמְרוּ גֶּשׁ הָלְאָה (בראשית יט, ט), קְרַב לְהַלָּן. (בראשית יט, ט): וַיֹּאמְרוּ הָאֶחָד בָּא לָגוּר וַיִּשְׁפֹּט שָׁפוֹט, דִּין שֶׁדָּנוּ רִאשׁוֹנִים אַתָּה בָּא לַהֲרֹס. רַבִּי מְנַחֲמָא מִשֵּׁם רַבִּי בֵּיבַי כָּךְ הִתְנוּ אַנְשֵׁי סְדוֹם בֵּינֵיהֶם, אָמְרוּ, כָּל אַכְסַנְיָא שֶׁהוּא בָּא לְכָאן יְהוּ בּוֹעֲלִים אוֹתוֹ וְנוֹטְלִים אֶת מָמוֹנוֹ, אֲפִלּוּ אוֹתוֹ שֶׁכָּתוּב בּוֹ (בראשית יח, יט): וְשָׁמְרוּ דֶּרֶךְ ה', אָנוּ בּוֹעֲלִים אוֹתוֹ וְנוֹטְלִים אֶת מָמוֹנוֹ. 65.21. דָּבָר אַחֵר, הַקֹּל קוֹל יַעֲקֹב, הָא קוֹלוֹ מְשַׁתֵּק אֶת הָעֶלְיוֹנִים וְאֶת הַתַּחְתּוֹנִים. רַבִּי רְאוּבֵן אָמַר כְּתִיב (יחזקאל א, כה): בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶן. בְּעָמְדָם וְכִי יֵשׁ יְשִׁיבָה לְמַעְלָה, לֹא כֵן אָמַר רַבִּי שְׁמוּאֵל אֵין יְשִׁיבָה לְמַעְלָה, שֶׁנֶּאֱמַר (יחזקאל א, ז): וְרַגְלֵיהֶם רֶגֶל יְשָׁרָה, אֵין לָהֶם קְפִיצִים (דניאל ז, טז): קִרְבֵת עַל חַד מִן קָאֲמַיָּא, מַה הוּא דֵין לְשׁוֹן קָאֲמַיָּא, קְיָמַיָּא. (ישעיה ו, ב): שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ, (דברי הימים ב יח, יח): וְכָל צְבָא הַשָּׁמַיִם עֹמְדִים, וְאַתְּ אֲמַרְתְּ בְּעָמְדָם, אֶתְמְהָא. וּמָה הִיא בְּעָמְדָם, בָּא עָם דֹּם. בְּשָׁעָה שֶׁיִּשְׂרָאֵל אוֹמְרִין שְׁמַע יִשְׂרָאֵל הַמַּלְאָכִים שׁוֹתְקִין, וְאַחַר כָּךְ תְּרַפֶּינָה כַנְפֵיהֶן, וּמָה הֵן אוֹמְרִין (יחזקאל ג, יב): בָּרוּךְ כְּבוֹד ה' מִמְּקוֹמוֹ, וּבָרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ. רַבִּי לֵוִי אָמַר (איוב לח, ז): בְּרָן יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים, מַה שֶּׁזַּרְעוֹ שֶׁל יַעֲקֹב שֶׁנִּמְשַׁל לַכּוֹכָבִים מְקַלְּסִין, דִּכְתִיב בְּהוֹן (דניאל יב, ג): וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים, וְאַחַר כָּךְ וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים, אֵלּוּ מַלְאֲכֵי הַשָּׁרֵת, מָה הֵן אוֹמְרִין בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר כְּתִיב (יחזקאל ג, יב): וַתִּשָֹּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל וגו'. רַעַשׁ גָּדוֹל, אֶתְמְהָא, אֶלָּא מִשֶּׁקִּלַּסְתִּי אֲנִי וַחֲבֵרִי, וְאַחַר כָּךְ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד ה' מִמְקוֹמוֹ, וּמָה הֵם אוֹמְרִים, בָּרוּךְ שֵׁם. רַבִּי יְהוּדָה בַּר אִלָּעִי הָיָה דוֹרֵשׁ הַקּוֹל קוֹלוֹ שֶׁל יַעֲקֹב מְצַוַּחַת מִמַּה שֶּׁעָשׂוּ לוֹ הַיָּדַיִם יְדֵי עֵשָׂו. אָמַר רַבִּי יוֹחָנָן קוֹלוֹ שֶׁל אַדְרִיָּנוּס קֵיסָר שֶׁהָרַג בְּבֵיתָר שְׁמוֹנִים אֶלֶף רִבּוֹא בְּנֵי אָדָם.

1.1. "The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] \"I [the Torah] was an amon to Him and I was a plaything to Him every day.\" Amon means \"pedagogue\" (i.e. ny). Amon means \"covered.\" Amon means \"hidden.\" And there is one who says amon means \"great.\" Amon means \"ny,\" as in (Bamidbar 11:12) “As a ny (omein) carries the suckling child.\" Amon means \"covered,\" as in (Eichah 4:5) \"Those who were covered (emunim) in scarlet have embraced refuse heaps.\" Amon means \"hidden,\" as in (Esther 2:7) \"He hid away (omein) Hadassah.\" Amon means \"great,\" as in (Nahum 3:8) \"Are you better than No-amon [which dwells in the rivers]?\" which the Targum renders as, \"Are you better than Alexandria the Great (amon), which dwells between the rivers?\" Alternatively, amon means \"artisan.\" The Torah is saying, \"I was the artisan's tool of Hashem.\" In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, \"Through the reishis Hashem created [the heavens and the earth],\" and reishis means Torah, as in \"Hashem made me [the Torah] the beginning (reishis) of His way\" (Mishlei 8:22).", 1.2. "Rabbi Yehoshua of Sichnin in the name of Rabbi Levi opened [with the verse (Tehillim 111:6),] \"The power of His works he told to His people [Yisrael].\" Why did Hashem reveal to Yisrael that which was created on the first day, and the second day [and so forth]? Because of the idolaters - so that they will not embitter Yisrael and say to them, \"Are you not a nation of thieves?\" And Yisrael would reply to them, saying, \"Aren't your own lands stolen? Didn't (Devarim 2:23) 'The Caphtorim emerge from Caphtor and destroy [the Aviyim] and settle in their stead?' [Furthermore,] the entire world belongs to Hashem; thus, when it pleased Him, He gave it to you, and when it pleased Him, He took it from you and gave it to us.\" As it is written (Tehillim 111:6), \"[In order] to give them an inheritance of the nations,\" He told [Yisrael] all of the generations.", 1.3. "\"In the beginning God created...\" Rabbi Tanchuma opened [with the verse (Psalms 86:10),] \"For You are great, and you perform wonders....\" Rabbi Tanchum said: with a pouch, if you puncture a hole in its side with a pin, all its air comes out of it. Whereas the person is made with all kinds of hollows and holes, and his air does not leave his body. Who could make such a thing? \"....You, God, alone.\"[the second half of the verse] When were the angels created? Rabbi Yocha said: the angels were created on the second day. Just as it says (in Psalms 104:4), \"He sets the rafters of the upper chambers in the water...\" [creating the sky in the upper waters which God does on the second day] and then it is written, \"He makes the winds his messengers (or, 'his angels').\" Rabbi Chanina said: the angels were created on the fifth day, where it is written \"and let the bird fly (ye-ofef) across the earth,\" and (in Isaiah 6:2) it is written, \"and with two [wings] he (the Seraphic angel) would fly (ye-ofef).\" Rabbi Luliana bar Tavrin said in the name of Rabbi Yitzchak: whether according to the opinion of Rabbi Chanina, or whether according to the opinion of Rabbi Yocha, all agree that they were not created on the first day - so that they could not say that the angl Michael stretched out the south end of the sky and Gabriel the north end, and the Holy One, Blessed be He, measured out the middle. Rather, (as it says in Isaiah 44:24), \"I am God who makes all, and who alone stretches out the heavens...with only Myself (me-iti)\" 'Mi iti' (who, with me) is written, meaning, \"WHO partnered WITH ME in the creation of the world?!?\" Another interpretation: \"For You are great and You do wonders...\" It is the way of the world that a king of flesh and blood is praised in the land, and the great men of the land are praised with him, for they carry his burden with him. But the Holy One, Blessed be He, is not like this. Rather, He alone created the world. He alone is praised in the world. He alone is glorified in his world. Rabbi Tanchuma said: \"For you are great and You do wonders...\" Why? Because, \"...You, God, alone.\" You, alone, created the world.", 1.4. "\"In the beginning of God's creating...\" - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): \"God made me at the beginning of his way.\" How do we know the Throne of Glory was? As it says (Psalms 93:2): \"Your throne is established as of old etc.\" The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): \"Like grapes in the wilderness etc.\" How do we know Israel was? As it says (Psalms 74:2): \"Remember your congregation, whom you purchased from old.\" How do we know the Temple was? As it says (Jeremiah 17:12): \"Your throne of glory, on high from the beginning etc.\" How do we know the name of the Messiah was? As it says (Psalms 72:17): \"May his name exist forever etc. [his name shall be Yinnon as long as the sun].\" Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): \"Before the mountains were birthed,\" and at the same time (Psalms 90:3), \"You turned man to contrition etc.\" However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): \"God made me at the beginning of his way, the first of his works of old.\" This is before that of which it is written (Psalms 93:2): \"Your throne is established as of old.\" Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: \"Take this ink and pen for my son.\" They said: \"He does not have a son.\" He replied: \"Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken.\" Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: \"Command the children of Israel\" or \"Speak to the children of Israel.\" Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): \"God founded the world with wisdom etc.\" Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): \"He saw a first part for himself.\" Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse \"In the beginning God created\" refers to challah, as it says (Numbers 15:20): \"The beginning of your doughs.\" It also refers to tithes, as it says (Deuteronomy 18:4): \"The beginning of your grains.\" It also refers to first fruits, as it says (Exodus 23:19): \"The beginning of the fruits of the land.\"", 1.5. "Rabbi Hunna in the name of Bar Kafra opened with (Psalms 31:19): \"Let the lying lips be dumb, that speak against the righteous arrogantly with pride and contempt.\" Let them be bound, made dumb, and silenced. \"Let them be bound and made dumb\"--as it says (Exodus 4:11): \"Or who made one mute, or deaf, or seeing, or blind? Was it not I, God?\" and it says (Genesis 37:7): \"We were binding sheaves in the field, and my sheaf rose.\" (The word for 'sheaf' is similar to 'mute'.) \"Let them be silenced\"--as it sounds. \"Which speak against the righteous\"--the life of all worlds (God). \"Arrogantly\"--[on matters] he has hidden from his creatures (The word for 'arrogant' is similar to 'hidden'). \"In pride\"--to boast and say: \"I can explain creation.\" \"And contempt\"--to hold My glory in contempt. As Rabbi Yossi Bar Chanina said: One who honor's oneself at the expense of one's friend has no share in the World to Come. How much more so with the honor of God! And it says afterward (Psalms 31:20): \"How abundant is Your goodness that you have laid up for those who fear You.\" Those who fear You and not for those who hold Your awe in contempt. When a king builds a palace in a place of sewers, dunghills, and garbage, everyone who says: \"This palace is built on sewers, dunghills, and garbage\" discredits it. So too, everyone who says the universe was created from nothingness discredits it. Rabbi Hunna in the name of Bar Kafra said: If it were not written, it would be impossible to say it. \"In the beginning God created\" from what? \"And the earth was empty.\"", 1.6. "Rabbi Yehudah Bar Simon opened with (Daniel 2:22): \"He reveals the deep and secret. He knows what is in the darkness, and the light dwells with Him.\" \"He reveals the deep\"--this is Hell, as it says (Proverbs 9:18): \"He does not know there are spirits there,\" and it says (Isaiah 30:33): \"deep and large\". \"And secret\"--this is Paradise, as it says (Isaiah 4:6): \"for a cover and refuge from storm and rain,\" and it says (Psalms 31:21): \"You hide them in the cover of Your presence.\" Alternatively, \"he reveals the deep and secret\"--these are the acts of the wicked, as it says (Isaiah 29:15): \"Woe to the ones who seek deep from God to make their counsel secret.\" \"And secret\"--these are the acts of the wicked, as the verse states. \"He knows what is in the dark\"--these are the acts of the wicked, as it says in Isaiah: \"Their acts are in the dark.\" \"The light dwells with Him\"--these are the acts of the righteous, as it is written (Proverbs 4:18): \"The path of the righteous is like the light at dawn,\" and it says (Psalms 97:11): \"Light is sown for the righteous.\" Rabbi Abba Srungia said: \"The light dwells with Him\"--this is the Messiah, as it says (Isaiah 60:1): \"Arise, shine, for your light has come.\" Rabbi Yehudah Bar Simon said: From the beginning of the creation of the world, \"he revealed the dark and secret\". \"In the beginning God created the heavens,\" but it is not explained. Where is it explained? Here (Isaiah 40:22): \"He stretches out the heavens like a curtain.\" \"And the land,\" but it is not explained. Where is it explained? Here (Job 37:6): \"For He says to the snow: 'Fall on the earth.'\" and (Job 38:38) \"When the dust runs into a mass, and the clods cleave together.\" \"And God said: 'Let there be light,'\" and it is not explained. Where is it explained? (Psalms 104:2) \"You cover Yourself with light like a garment.\"", 1.7. "Rabbi Yitzchak opened with (Psalms 119:160): \"The beginning of Your word is truth, and Your righteous law is forever.\" Rabbi Yitzchak said: From the beginning of the creation of the world \"the beginning of Your word is truth.\" \"In the beginning God created\"--(Jeremiah 10:10) \"Your God is true.\" \"And Your righteous law is forever\"--that for every restriction that you place on your creations, they affirm the righteousness of your judgement and accept it with faith. No creation can say that two powers created the world. It is not written: \"the gods spoke\", but rather: \"God spoke\". It is not written: \"the gods said\", but rather: \"God said\". It is not written: \"in the beginning the gods created\", but rather: \"God created\".", 1.8. "Rabbi Yehoshua Ben Levi said in the name of Rabbi Levi: Six things are required for building--water, dirt, wood, stone, rods, and iron. If you say he is rich, and does not need rods, he still needs measuring rods, as it says (Ezekiel 40:3): \"with a line of flax in his hand, and a measuring rod\". The Torah preceded these with six--\"the first\", \"of old\", \"forever\", \"from the start\", and \"from the first\" which is two, in the portion (Proverbs 8:22-23): \"God made me as the beginning of His way, the first of His works of old. I was set up forever, from the start, from the first of the Earth.\"", 8.9. "... [R’ Simlai] said to them: In the past Adam was created from the adamah and Chavah was created from the adam. From here and onward, “in our image as our likeness”—not man without woman and not woman without man, and not both of them without Shekhinah (God’s presence).", 19.7. "... the root/essence of Shekhinah/God’s presence was in the lower ones / `iqar sh’khinah batachtonim haytah.",

190. Anon., Targum Onqelos, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 139, 234

191. Justin, Second Apology, 5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sons of god Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 33

5. But if this idea take possession of some one, that if we acknowledge God as our helper, we should not, as we say, be oppressed and persecuted by the wicked; this, too, I will solve. God, when He had made the whole world, and subjected things earthly to man, and arranged the heavenly elements for the increase of fruits and rotation of the seasons, and appointed this divine law - for these things also He evidently made for man - committed the care of men and of all things under heaven to angels whom He appointed over them. But the angels transgressed this appointment, and were captivated by love of women, and begot children who are those that are called demons; and besides, they afterwards subdued the human race to themselves, partly by magical writings, and partly by fears and the punishments they occasioned, and partly by teaching them to offer sacrifices, and incense, and libations, of which things they stood in need after they were enslaved by lustful passions; and among men they sowed murders, wars, adulteries, intemperate deeds, and all wickedness. Whence also the poets and mythologists, not knowing that it was the angels and those demons who had been begotten by them that did these things to men, and women, and cities, and nations, which they related, ascribed them to god himself, and to those who were accounted to be his very offspring, and to the offspring of those who were called his brothers, Neptune and Pluto, and to the children again of these their offspring. For whatever name each of the angels had given to himself and his children, by that name they called them.

192. Anon., Acts of John, 77 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419

77. And John, filled with great gladness and perceiving the whole spectacle of the salvation of man, said: What thy power is, Lord Jesu Christ, I know not, bewildered as I am at thy much compassion and boundless long-suffering. O what a greatness that came down into bondage! O unspeakable liberty brought into slavery by us! O incomprehensible glory that is come unto us! thou that hast kept the dead tabernacle safe from insult; that hast redeemed the man that stained himself with blood and chastened the soul of him that would defile the corruptible body; Father that hast had pity and compassion on the man that cared not for thee; We glorify thee, and praise and bless and thank thy great goodness and long-suffering, O holy Jesu, for thou only art God, and none else: whose is the might that cannot be conspired against, now and world without end. Amen.

193. Anon., Acts of Philip, 141 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419

194. Anon., Targum Neofiti, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 186

195. Maximus of Tyre, Dialexeis, 8.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •son of god Found in books: Wilson (2012), The Sentences of Sextus, 90

196. Anon., Targum Isaiah, 24.23, 31.4, 40.9, 52.7 (2nd cent. CE - 7th cent. CE) Tagged with subjects: •god, son of Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246

197. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •god, son of •isaac, son of god Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 147

198. Anon., Leviticus Rabba, 23.9, 29.11 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •sons of god, men •sons of god, as sethians •sons of god, euhemeristic interpretations of Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 139, 211, 234

23.9. תָּנֵי רַבִּי יִשְׁמָעֵאל (ויקרא יח, ג): כְּמַעֲשֵׂה אֶרֶץ מִצְרַיִם וּכְמַעֲשֵׂה אֶרֶץ כְּנַעַן לֹא תַעֲשׂוּ וגו', וְאִם לָאו (ויקרא יח, ד): אֲנִי ה' אֱלֹהֵיכֶם. תָּנֵי רַבִּי חִיָּא לָמָּה אֲנִי ה' כְּתִיב שְׁנֵי פְּעָמִים, אֲנִי הוּא שֶׁפָּרַעְתִּי מִדּוֹר הַמַּבּוּל וּמִסְּדוֹם וּמִמִּצְרַיִם, אֲנִי עָתִיד לִפָּרַע מִמִּי שֶׁהוּא עוֹשֶׂה כְמַעֲשֵׂיהֶם, דּוֹר הַמַּבּוּל נִמְחוּ מִן הָעוֹלָם עַל יְדֵי שֶׁהָיוּ שְׁטוּפִין בִּזְנוּת. אָמַר רַבִּי שִׂמְלָאי כָּל מָקוֹם שֶׁאַתָּה מוֹצֵא זְנוּת אַנְדְּרָלָמוּסְיָא בָּאָה לָעוֹלָם וְהוֹרֶגֶת טוֹבִים וְרָעִים. רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר דּוֹר הַמַּבּוּל לֹא נִמְחוּ מִן הָעוֹלָם אֶלָּא עַל יְדֵי שֶׁכָּתְבוּ גּוֹמָסִיּוֹת לְזָכָר וְלִנְקֵבָה. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשֵׁם בַּר קַפָּרָא, מָצִינוּ שֶׁעַל הַכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא מַאֲרִיךְ רוּחוֹ חוּץ מִן הַזְּנוּת בִּלְבָד, וְאִית לֵיהּ קְרָיָן סַגִיִּין, שֶׁנֶּאֱמַר (בראשית ו, א ז): וַיְהִי כִּי הֵחֵל הָאָדָם, וַיִּרְאוּ בְנֵי הָאֱלֹהִים אֶת בְּנוֹת הָאָדָם, וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם, וַיֹּאמֶר ה' אֶמְחֶה אֶת הָאָדָם. סְדוֹמִיִּים רַבִּי יְהשֻׁעַ בֶּן לֵוִי בְּשֵׁם בַּר קַפָּרָא אָמַר כָּל אוֹתוֹ הַלַּיְלָה הָיָה לוֹט עוֹמֵד וּמְדַבֵּר עֲלֵיהֶם סָנֵיגוֹרְיָא, כֵּיוָן שֶׁבָּאוּ וְאָמְרוּ לוֹ (בראשית יט, ה): אַיֵּה הָאֲנָשִׁים וְנֵדְעָה אֹתָם בְּתַשְׁמִישׁ, מִיָּד (בראשית יט, יב): וַיֹּאמְרוּ הָאֲנָשִׁים אֶל לוֹט עֹד מִי לְךָ פֹה, עַד כָּאן הָיָה לְךָ פִּתְחוֹן פֶּה לְלַמֵּד עֲלֵיהֶם סָנֵיגוֹרְיָא, אֶלָּא (בראשית יט, יב יג): חָתָן בָנֶיךָ וּבְנֹתֶיךָ, כִּי מַשְׁחִתִים אֲנַחְנוּ. (ויקרא יח, ד): אֲנִי ה', אֲנִי הוּא שֶׁנִּפְרַעְתִּי מִשִּׁמְשׁוֹן וּמֵאַמְנוֹן וּמִזִּמְרִי, וְעָתִיד אֲנִי לִפָּרַע מִמִּי שֶׁיַּעֲשֶׂה כְמַעֲשֵׂיהֶם, אֲנִי הוּא שֶׁשִּׁלַּמְתִּי לְיוֹסֵף לְיָעֵל וּלְפַלְטִי בֶּן לַיִשׁ, אֲנִי עָתִיד לְשַׁלֵּם שָׂכָר לְמִי שֶׁעוֹשֶׂה כְמַעֲשֵׂיהֶם. יוֹסֵף מִנַּיִן, אָמַר רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל יוֹסֵף מִשֶּׁלּוֹ נָתְנוּ לוֹ, פִּיו שֶׁלֹּא נָשַׁק בַּעֲבֵרָה (בראשית מא, מ): עַל פִּיךָ יִשַּׁק כָּל עַמִּי, צַוָּארוֹ שֶׁלֹּא הִרְכִּינוֹ לַעֲבֵרָה (בראשית מא, מב): וַיָּשֶׂם רְבִד הַזָּהָב עַל צַוָּארוֹ, יָדָיו שֶׁלֹּא מִשְׁמְשׁוּ בַּעֲבֵרָה, (בראשית מא, מב): וַיָּסַר פַּרְעֹה אֶת טַבַּעְתּוֹ. גּוּפוֹ שֶׁלֹּא נָגַע בַּעֲבֵרָה (בראשית מא, מב): וַיַּלְבֵּשׁ אֹתוֹ בִּגְדֵי שֵׁשׁ. רַגְלָיו שֶׁלֹּא הָלְכוּ בַּעֲבֵרָה, (בראשית מא, מג): וַיַּרְכֵּב אֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה. מַחֲשָׁבָה שֶׁלֹּא חָשְׁבָה, תָּבוֹא וְתִקָּרֵא חֲכָמָה, (בראשית מא, מג): וַיִּקְרְאוּ לְפָנָיו אַבְרֵךְ. 29.11. כָּל הַשְּׁבִיעִין חֲבִיבִין לְעוֹלָם, לְמַעְלָן הַשְּׁבִיעִי חָבִיב, שָׁמַיִם וּשְׁמֵי הַשָּׁמַיִם וְרָקִיעַ וּשְׁחָקִים, זְבוּל וּמָעוֹן וַעֲרָבוֹת, וּכְתִיב (תהלים סח, ה): סֹלוּ לָרֹכֵב בָּעֲרָבוֹת בְּיָהּ שְׁמוֹ. בָּאֲרָצוֹת, שְׁבִיעִית חֲבִיבָה: אֶרֶץ, אֲדָמָה, אַרְקָא, גַּיְא, צִיָה, נְשִׁיָּה, תֵּבֵל. וּכְתִיב (תהלים ט, ט): וְהוּא יִשְׁפֹּט תֵּבֵל בְּצֶדֶק יָדִין לְאֻמִּים בְּמֵישָׁרִים. בַּדּוֹרוֹת שְׁבִיעִי חָבִיב: אָדָם, שֵׁת, אֱנוֹשׁ, קֵינָן, מַהַלַּלְאֵל, יֶרֶד, חֲנוֹךְ. וּכְתִיב (בראשית ה, כד): וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים. בָּאָבוֹת שְׁבִיעִי חָבִיב: אַבְרָהָם, יִצְחָק וְיַעֲקֹב, לֵוִי, קְהָת, עַמְרָם, משֶׁה. וּכְתִיב (שמות יט, ג): וּמשֶׁה עָלָה אֶל הָאֱלֹהִים. בְּבָנִים הַשְּׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (דברי הימים א ב, טו): דָּוִיד [הוא] הַשְּׁבִעִי. בַּמְּלָכִים הַשְּׁבִיעִי חָבִיב: שָׁאוּל, אִישׁ בּשֶׁת, דָּוִד, שְׁלֹמֹה, רְחַבְעָם, אֲבִיָה, אָסָא. וּכְתִיב (דברי הימים ב יד, י): וַיִּקְרָא אָסָא אֶל ה'. בַּשָּׁנִים שְׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (שמות כג, יא): וְהַשְּׁבִיעִית תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ. בַּשְּׁמִטִּין שְׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (ויקרא כה, י): וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים. בַּיָּמִים שְׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (בראשית ב, ג): וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי. בֶּחֳדָשִׁים שְׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (ויקרא כג, כד): בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ.

199. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 5.13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326

200. Anon., The Acts of John, 77 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419

201. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 236

202. Pausanias, Description of Greece, 1.1.1, 1.1.3, 1.1.23, 1.1.34, 1.2.5, 1.24.1-1.24.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •christ, son of god Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 336

1.1.1. τῆς ἠπείρου τῆς Ἑλληνικῆς κατὰ νήσους τὰς Κυκλάδας καὶ πέλαγος τὸ Αἰγαῖον ἄκρα Σούνιον πρόκειται γῆς τῆς Ἀττικῆς· καὶ λιμήν τε παραπλεύσαντι τὴν ἄκραν ἐστὶ καὶ ναὸς Ἀθηνᾶς Σουνιάδος ἐπὶ κορυφῇ τῆς ἄκρας. πλέοντι δὲ ἐς τὸ πρόσω Λαύριόν τέ ἐστιν, ἔνθα ποτὲ Ἀθηναίοις ἦν ἀργύρου μέταλλα, καὶ νῆσος ἔρημος οὐ μεγάλη Πατρόκλου καλουμένη· τεῖχος γὰρ ᾠκοδομήσατο ἐν αὐτῇ καὶ χάρακα ἐβάλετο Πάτροκλος, ὃς τριήρεσιν ὑπέπλει ναύαρχος Αἰγυπτίαις, ἃς Πτολεμαῖος ὁ Πτολεμαίου τοῦ Λάγου τιμωρεῖν ἔστειλεν Ἀθηναίοις, ὅτε σφίσιν Ἀντίγονος ὁ Δημητρίου στρατιᾷ τε αὐτὸς ἐσβεβληκὼς ἔφθειρε τὴν χώραν καὶ ναυσὶν ἅμα ἐκ θαλάσσης κατεῖργεν. 1.1.3. θέας δὲ ἄξιον τῶν ἐν Πειραιεῖ μάλιστα Ἀθηνᾶς ἐστι καὶ Διὸς τέμενος· χαλκοῦ μὲν ἀμφότερα τὰ ἀγάλματα, ἔχει δὲ ὁ μὲν σκῆπτρον καὶ Νίκην, ἡ δὲ Ἀθηνᾶ δόρυ. ἐνταῦθα Λεωσθένην, ὃς Ἀθηναίοις καὶ τοῖς πᾶσιν Ἕλλησιν ἡγούμενος Μακεδόνας ἔν τε Βοιωτοῖς ἐκράτησε μάχῃ καὶ αὖθις ἔξω Θερμοπυλῶν καὶ βιασάμενος ἐς Λάμιαν κατέκλεισε τὴν ἀπαντικρὺ τῆς Οἴτης, τοῦτον τὸν Λεωσθένην καὶ τοὺς παῖδας ἔγραψεν Ἀρκεσίλαος . ἔστι δὲ τῆς στοᾶς τῆς μακρᾶς, ἔνθα καθέστηκεν ἀγορὰ τοῖς ἐπὶ θαλάσσης—καὶ γὰρ τοῖς ἀπωτέρω τοῦ λιμένος ἐστὶν ἑτέρα—, τῆς δὲ ἐπὶ θαλάσσης στοᾶς ὄπισθεν ἑστᾶσι Ζεὺς καὶ Δῆμος, Λεωχάρους ἔργον. πρὸς δὲ τῇ θαλάσσῃ Κόνων ᾠκοδόμησεν Ἀφροδίτης ἱερόν, τριήρεις Λακεδαιμονίων κατεργασάμενος περὶ Κνίδον τὴν ἐν τῇ Καρικῇ χερρονήσῳ. Κνίδιοι γὰρ τιμῶσιν Ἀφροδίτην μάλιστα, καί σφισιν ἔστιν ἱερὰ τῆς θεοῦ· τὸ μὲν γὰρ ἀρχαιότατον Δωρίτιδος, μετὰ δὲ τὸ Ἀκραίας, νεώτατον δὲ ἣν Κνιδίαν οἱ πολλοί, Κνίδιοι δὲ αὐτοὶ καλοῦσιν Εὔπλοιαν. 1.2.5. ἡ δὲ ἑτέρα τῶν στοῶν ἔχει μὲν ἱερὰ θεῶν, ἔχει δὲ γυμνάσιον Ἑρμοῦ καλούμενον· ἔστι δὲ ἐν αὐτῇ Πουλυτίωνος οἰκία, καθʼ ἣν παρὰ τὴν ἐν Ἐλευσῖνι δρᾶσαι τελετὴν Ἀθηναίων φασὶν οὐ τοὺς ἀφανεστάτους· ἐπʼ ἐμοῦ δὲ ἀνεῖτο Διονύσῳ. Διόνυσον δὲ τοῦτον καλοῦσι Μελπόμενον ἐπὶ λόγῳ τοιῷδε ἐφʼ ὁποίῳ περ Ἀπόλλωνα Μουσηγέτην. ἐνταῦθά ἐστιν Ἀθηνᾶς ἄγαλμα Παιωνίας καὶ Διὸς καὶ Μνημοσύνης καὶ Μουσῶν, Ἀπόλλων τε ἀνάθημα καὶ ἔργον Εὐβουλίδου , καὶ δαίμων τῶν ἀμφὶ Διόνυσον Ἄκρατος· πρόσωπόν ἐστίν οἱ μόνον ἐνῳκοδομημένον τοίχῳ. μετὰ δὲ τὸ τοῦ Διονύσου τέμενός ἐστιν οἴκημα ἀγάλματα ἔχον ἐκ πηλοῦ, βασιλεὺς Ἀθηναίων Ἀμφικτύων ἄλλους τε θεοὺς ἑστιῶν καὶ Διόνυσον. ἐνταῦθα καὶ Πήγασός ἐστιν Ἐλευθερεύς, ὃς Ἀθηναίοις τὸν θεὸν ἐσήγαγε· συνεπελάβετο δέ οἱ τὸ ἐν Δελφοῖς μαντεῖον ἀναμνῆσαν τὴν ἐπὶ Ἰκαρίου ποτὲ ἐπιδημίαν τοῦ θεοῦ. 1.24.1. ἐνταῦθα Ἀθηνᾶ πεποίηται τὸν Σιληνὸν Μαρσύαν παίουσα, ὅτι δὴ τοὺς αὐλοὺς ἀνέλοιτο, ἐρρῖφθαι σφᾶς τῆς θεοῦ βουλομένης. —τούτων πέραν, ὧν εἴρηκα, ἐστὶν ἡ λεγομένη Θησέως μάχη πρὸς τὸν ταῦρον τὸν Μίνω καλούμενον, εἴτε ἀνὴρ εἴτε θηρίον ἦν ὁποῖον κεκράτηκεν ὁ λόγος· τέρατα γὰρ πολλῷ καὶ τοῦδε θαυμασιώτερα καὶ καθʼ ἡμᾶς ἔτικτον γυναῖκες. 1.24.2. κεῖται δὲ καὶ Φρίξος ὁ Ἀθάμαντος ἐξενηνεγμένος ἐς Κόλχους ὑπὸ τοῦ κριοῦ· θύσας δὲ αὐτὸν ὅτῳ δὴ θεῷ, ὡς δὲ εἰκάσαι τῷ Λαφυστίῳ καλουμένῳ παρὰ Ὀρχομενίοις, τοὺς μηροὺς κατὰ νόμον ἐκτεμὼν τὸν Ἑλλήνων ἐς αὐτοὺς καιομένους ὁρᾷ. κεῖνται δὲ ἑξῆς ἄλλαι τε εἰκόνες καὶ Ἡρακλέους· ἄγχει δέ, ὡς λόγος ἔχει, τοὺς δράκοντας. Ἀθηνᾶ τέ ἐστιν ἀνιοῦσα ἐκ τῆς κεφαλῆς τοῦ Διός. ἔστι δὲ καὶ ταῦρος ἀνάθημα τῆς βουλῆς τῆς ἐν Ἀρείῳ πάγῳ, ἐφʼ ὅτῳ δὴ ἀνέθηκεν ἡ βουλή· 1.24.3. πολλὰ δʼ ἄν τις ἐθέλων εἰκάζοι. λέλεκται δέ μοι καὶ πρότερον ὡς Ἀθηναίοις περισσότερόν τι ἢ τοῖς ἄλλοις ἐς τὰ θεῖά ἐστι σπουδῆς· πρῶτοι μὲν γὰρ Ἀθηνᾶν ἐπωνόμασαν Ἐργάνην, πρῶτοι δʼ ἀκώλους Ἑρμᾶς ἀνέθεσαν , ὁμοῦ δέ σφισιν ἐν τῷ ναῷ †σπουδαίων δαίμων ἐστίν. ὅστις δὲ τὰ σὺν τέχνῃ πεποιημένα ἐπίπροσθε τίθεται τῶν ἐς ἀρχαιότητα ἡκόντων, καὶ τάδε ἔστιν οἱ θεάσασθαι. κράνος ἐστὶν ἐπικείμενος ἀνὴρ Κλεοίτου , καί οἱ τοὺς ὄνυχας ἀργυροῦς ἐνεποίησεν ὁ Κλεοίτας· ἔστι δὲ καὶ Γῆς ἄγαλμα ἱκετευούσης ὗσαί οἱ τὸν Δία, εἴτε αὐτοῖς ὄμβρου δεῆσαν Ἀθηναίοις εἴτε καὶ τοῖς πᾶσιν Ἕλλησι συμβὰς αὐχμός. ἐνταῦθα καὶ Τιμόθεος ὁ Κόνωνος καὶ αὐτὸς κεῖται Κόνων· Πρόκνην δὲ τὰ ἐς τὸν παῖδα βεβουλευμένην αὐτήν τε καὶ τὸν Ἴτυν ἀνέθηκεν Ἀλκαμένης. πεποίηται δὲ καὶ τὸ φυτὸν τῆς ἐλαίας Ἀθηνᾶ καὶ κῦμα ἀναφαίνων Ποσειδῶν·

1.1.1. On the Greek mainland facing the Cyclades Islands and the Aegean Sea the Sunium promontory stands out from the Attic land. When you have rounded the promontory you see a harbor and a temple to Athena of Sunium on the peak of the promontory. Farther on is Laurium , where once the Athenians had silver mines, and a small uninhabited island called the Island of Patroclus. For a fortification was built on it and a palisade constructed by Patroclus, who was admiral in command of the Egyptian men-of-war sent by Ptolemy, son of Ptolemy, son of Lagus, to help the Athenians, when Antigonus, son of Demetrius, was ravaging their country, which he had invaded with an army, and at the same time was blockading them by sea with a fleet. c. 267-263 B.C. 1.1.3. The most noteworthy sight in the Peiraeus is a precinct of Athena and Zeus. Both their images are of bronze; Zeus holds a staff and a Victory, Athena a spear. Here is a portrait of Leosthenes and of his sons, painted by Arcesilaus. This Leosthenes at the head of the Athenians and the united Greeks defeated the Macedonians in Boeotia and again outside Thermopylae forced them into Lamia over against Oeta, and shut them up there. 323 B.C. The portrait is in the long portico, where stands a market-place for those living near the sea—those farther away from the harbor have another—but behind the portico near the sea stand a Zeus and a Demos, the work of Leochares. And by the sea Conon fl. c. 350 B.C. built a sanctuary of Aphrodite, after he had crushed the Lacedaemonian warships off Cnidus in the Carian peninsula. 394 B.C. For the Cnidians hold Aphrodite in very great honor, and they have sanctuaries of the goddess; the oldest is to her as Doritis ( Bountiful ), the next in age as Acraea ( of the Height ), while the newest is to the Aphrodite called Cnidian by men generally, but Euploia ( Fair Voyage ) by the Cnidians themselves. 1.2.5. One of the porticoes contains shrines of gods, and a gymnasium called that of Hermes. In it is the house of Pulytion, at which it is said that a mystic rite was performed by the most notable Athenians, parodying the Eleusinian mysteries. But in my time it was devoted to the worship of Dionysus. This Dionysus they call Melpomenus (Minstrel), on the same principle as they call Apollo Musegetes (Leader of the Muses). Here there are images of Athena Paeonia (Healer), of Zeus, of Mnemosyne (Memory) and of the Muses, an Apollo, the votive offering and work of Eubulides, and Acratus, a daemon attendant upon Apollo; it is only a face of him worked into the wall. After the precinct of Apollo is a building that contains earthen ware images, Amphictyon, king of Athens , feasting Dionysus and other gods. Here also is Pegasus of Eleutherae, who introduced the god to the Athenians. Herein he was helped by the oracle at Delphi , which called to mind that the god once dwelt in Athens in the days of Icarius. 1.24.1. In this place is a statue of Athena striking Marsyas the Silenus for taking up the flutes that the goddess wished to be cast away for good. Opposite these I have mentioned is represented the fight which legend says Theseus fought with the so-called Bull of Minos, whether this was a man or a beast of the nature he is said to have been in the accepted story. For even in our time women have given birth to far more extraordinary monsters than this. 1.24.2. There is also a statue of Phrixus the son of Athamas carried ashore to the Colchians by the ram. Having sacrificed the animal to some god or other, presumably to the one called by the Orchomenians Laphystius, he has cut out the thighs in accordance with Greek custom and is watching them as they burn. Next come other statues, including one of Heracles strangling the serpents as the legend describes. There is Athena too coming up out of the head of Zeus, and also a bull dedicated by the Council of the Areopagus on some occasion or other, about which, if one cared, one could make many conjectures. 1.24.3. I have already stated that the Athenians are far more devoted to religion than other men. They were the first to surname Athena Ergane (Worker); they were the first to set up limbless Hermae, and the temple of their goddess is shared by the Spirit of Good men. Those who prefer artistic workmanship to mere antiquity may look at the following: a man wearing a helmet, by Cleoetas, whose nails the artist has made of silver, and an image of Earth beseeching Zeus to rain upon her; perhaps the Athenians them selves needed showers, or may be all the Greeks had been plagued with a drought. There also are set up Timotheus the son of Conon and Conon himself; Procne too, who has already made up her mind about the boy, and Itys as well—a group dedicated by Alcamenes. Athena is represented displaying the olive plant, and Poseidon the wave,

203. Justin, First Apology, 14.1-14.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419

204. Theophilus, To Autolycus, 1.3.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419

205. Pollux, Onomasticon, 1.18 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419

206. Hippolytus, Refutation of All Heresies, 6.29 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419

6.29. The quaternion, then, advocated by Valentinus, is a source of the everlasting nature having roots; and Sophia (is the power) from whom the animal and material creation has derived its present condition. But Sophia is called Spirit, and the Demiurge Soul, and the Devil the ruler of this world, and Beelzebub the (ruler) of demons. These are the statements which they put forward. But further, in addition to these, rendering, as I have previously mentioned, their entire system of doctrine (akin to the) arithmetical (art), (they determine) that the thirty Aeons within the Pleroma have again, in addition to these, projected other Aeons, according to the (numerical) proportion (adopted by the Pythagoreans), in order that the Pleroma might be formed into an aggregate, according to a perfect number. For how the Pythagoreans divided (the celestial sphere) into twelve and thirty and sixty parts, and how they have minute parts of diminutive portions, has been made evident. In this manner these (followers of Valentinus) subdivide the parts within the Pleroma. Now likewise the parts in the Ogdoad have been subdivided, and there has been projected Sophia, which is, according to them, mother of all living creatures, and the Joint Fruit of the Pleroma, (who is) the Logos, (and other Aeons,) who are celestial angels that have their citizenship in Jerusalem which is above, which is in heaven. For this Jerusalem is Sophia, she (that is) outside (the Pleroma), and her spouse is the Joint Fruit of the Pleroma. And the Demiurge projected souls; for this (Sophia) is the essence of souls. This (Demiurge), according to them, is Abraham, and these (souls) the children of Abraham. From the material and divilish essence the Demiurge fashioned bodies for the souls. This is what has been declared: And God formed man, taking clay from the earth, and breathed upon his face the breath of life, and man was made into a living soul. Genesis 2:7 This, according to them, is the inner man, the natural (man), residing in the material body: Now a material (man) is perishable, incomplete, (and) formed out of the devilish essence. And this is the material man, as it were, according to them an inn, or domicile, at one time of soul only, at another time of soul and demons, at another time of soul and Logoi. And these are the Logoi that have been dispersed from above, from the Joint Fruit of the Pleroma and (from) Sophia, into this world. And they dwell in an earthly body, with a soul, when demons do not take up their abode with that soul. This, he says, is what has been written in Scripture: On this account I bend my knees to the God and Father and Lord of our Lord Jesus Christ, that God would grant you to have Christ dwelling in the inner man, Ephesians 3:14-18 - that is, the natural (man), not the corporeal (one), - that you may be able to understand what is the depth, which is the Father of the universe, and what is the breadth, which is Staurus, the limit of the Pleroma, or what is the length, that is, the Pleroma of the Aeons. Wherefore, he says, the natural man receives not the things of the Spirit of God, for they are foolishness unto him; 1 Corinthians 2:14 but folly, he says, is the power of the Demiurge, for he was foolish and devoid of understanding, and imagined himself to be fabricating the world. He was, however, ignorant that Sophia, the Mother, the Ogdoad, was really the cause of all the operations performed by him who had no consciousness in reference to the creation of the world.

207. Tertullian, Against The Jews, 9, 7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 442

7. Therefore upon this issue plant we foot to foot, whether the Christ who was constantly announced as to come be already come, or whether His coming be yet a subject of hope. For proof of which question itself, the times likewise must be examined by us when the prophets announced that the Christ would come; that, if we succeed in recognising that He has come within the limits of those times, we may without doubt believe Him to be the very one whose future coming was ever the theme of prophetic song, upon whom we- the nations, to wit - were ever announced as destined to believe; and that, when it shall have been agreed that He has come, we may undoubtedly likewise believe that the new law has by Him been given, and not disavow the new testament in Him and through Him drawn up for us. For that Christ was to come we know that even the Jews do not attempt to disprove, inasmuch as it is to His advent that they are directing their hope. Nor need we inquire at more length concerning that matter, since in days bygone all the prophets have prophesied of it; as Isaiah: Thus says the Lord God to my Christ (the) Lord, whose right hand I have holden, that the nations may hear Him: the powers of kings will I burst asunder; I will open before Him the gates, and the cities shall not be closed to Him. Which very thing we see fulfilled. For whose right hand does God the Father hold but Christ's, His Son? - whom all nations have heard, that is, whom all nations have believed - whose preachers, withal, the apostles, are pointed to in the Psalms of David: Into the universal earth, says he, is gone out their sound, and unto the ends of the earth their words. For upon whom else have the universal nations believed, but upon the Christ who is already come? For whom have the nations believed - Parthians, Medes, Elamites, and they who inhabit Mesopotamia, Armenia, Phrygia, Cappadocia, and they who dwell in Pontus, and Asia, and Pamphylia, tarriers in Egypt, and inhabiters of the region of Africa which is beyond Cyrene, Romans and sojourners, yes, and in Jerusalem Jews, and all other nations; as, for instance, by this time, the varied races of the G tulians, and manifold confines of the Moors, all the limits of the Spains, and the diverse nations of the Gauls, and the haunts of the Britons - inaccessible to the Romans, but subjugated to Christ, and of the Sarmatians, and Dacians, and Germans, and Scythians, and of many remote nations, and of provinces and islands many, to us unknown, and which we can scarce enumerate? In all which places the name of the Christ who is already come reigns, as of Him before whom the gates of all cities have been opened, and to whom none are closed, before whom iron bars have been crumbled, and brazen gates opened. Although there be withal a spiritual sense to be affixed to these expressions - that the hearts of individuals, blockaded in various ways by the devil, are unbarred by the faith of Christ - still they have been evidently fulfilled, inasmuch as in all these places dwells the people of the Name of Christ. For who could have reigned over all nations but Christ, God's Son, who was ever announced as destined to reign over all to eternity? For if Solomon reigned, why, it was within the confines of Judea merely: from Beersheba unto Dan the boundaries of his kingdom are marked. If, moreover, Darius reigned over the Babylonians and Parthians, he had not power over all nations; if Pharaoh, or whoever succeeded him in his hereditary kingdom, over the Egyptians, in that country merely did he possess his kingdom's dominion; if Nebuchadnezzar with his petty kings, from India unto Ethiopia he had his kingdom's boundaries; if Alexander the Macedonian he did not hold more than universal Asia, and other regions, after he had quite conquered them; if the Germans, to this day they are not suffered to cross their own limits; the Britons are shut within the circuit of their own ocean; the nations of the Moors, and the barbarism of the G tulians, are blockaded by the Romans, lest they exceed the confines of their own regions. What shall I say of the Romans themselves, who fortify their own empire with garrisons of their own legions, nor can extend the might of their kingdom beyond these nations? But Christ's Name is extending everywhere, believed everywhere, worshipped by all the above-enumerated nations, reigning everywhere, adored everywhere, conferred equally everywhere upon all. No king, with Him, finds greater favour, no barbarian lesser joy; no dignities or pedigrees enjoy distinctions of merit; to all He is equal, to all King, to all Judge, to all God and Lord. John 20:28 Nor would you hesitate to believe what we asseverate, since you see it taking place.

208. Tertullian, On The Soul, 57 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sons of god Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 33

209. Tertullian, On The Apparel of Women, 1.3, 2.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sons of god, as angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 15, 138, 148

210. Tertullian, On Idolatry, 4.2-4.3, 15.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sons of god, as angels •sons of god, euhemeristic interpretations of Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 148, 202

211. Anon., Qohelet Rabba, 7.15 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •sons of god, as angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 138

212. Apuleius, On The God of Socrates, 6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sons of god Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 33

213. Apuleius, The Golden Ass, 11.23 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326

11.23. This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane.

214. Irenaeus, Refutation of All Heresies, 1.7.2, 1.8.2, 1.27.2, 1.27.4, 2.32.1, 2.32.5, 3.2.3, 3.4.2, 3.6.1-3.6.2, 3.8.2, 3.9.2, 3.10.3, 3.11.8-3.11.9, 3.16.3, 3.16.7-3.16.8, 3.18.1, 3.18.7, 3.19.1-3.19.3, 3.20.2, 3.20.4, 3.21.1, 3.21.4, 3.21.10, 3.22.2-3.22.3, 3.25.2, 3.25.5, 4.2.4, 4.4.2, 4.6.6-4.6.7, 4.7.1-4.7.2, 4.8.2, 4.9.2, 4.10.2, 4.11.3, 4.12.2, 4.13.1, 4.13.4, 4.16.2, 4.17.1, 4.17.5-4.17.6, 4.19.1-4.19.2, 4.20.1-4.20.5, 4.20.12, 4.33.4, 4.33.6-4.33.7, 4.33.11, 4.34.1, 4.38, 4.38.1-4.38.3, 4.39.2, 5.1.3, 5.2.1, 5.2.3, 5.3.3, 5.13.2, 5.18.3, 5.20.2, 5.25.3, 5.26.2, 5.29.1, 5.35.1, 5.36.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 419, 443; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 84; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 241; Osborne (2001), Irenaeus of Lyons, 105, 106, 107, 108, 113, 114, 239; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 148; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 90, 268

4.38. But the scales of fishes - for instance, the seahorse - cause the stars to appear to be; the scales being steeped in a mixture of water and gum, and fastened on the ceiling at intervals.

215. Hierocles Stoicus, Commentary On The Golden Verses of Pythagoras, 14.10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 211

216. Anon., Acts of Thomas, 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 442

1. At that season all we the apostles were at Jerusalem, Simon which is called Peter and Andrew his brother, James the son of Zebedee and John his brother, Philip and Bartholomew, Thomas and Matthew the publican, James the son of Alphaeus and Simon the Canaanite, and Judas the brother of James: and we divided the regions of the world, that every one of us should go unto the region that fell to him and unto the nation whereunto the Lord sent him. According to the lot, therefore, India fell unto Judas Thomas, which is also the twin: but he would not go, saying that by reason of the weakness of the flesh he could not travel, and 'I am an Hebrew man; how can I go amongst the Indians and preach the truth?' And as he thus reasoned and spake, the Saviour appeared unto him by night and saith to him: Fear not, Thomas, go thou unto India and preach the word there, for my grace is with thee. But he would not obey, saying: Whither thou wouldest send me, send me, but elsewhere, for unto the Indians I will not go.

217. Aristides of Athens, Apology, 1.2, 15.1-15.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •christ, son of god Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 96

218. Athenagoras, Apology Or Embassy For The Christians, 9.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 445

219. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nous, son of god •son of god, begotten Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 120

220. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 250, 251, 252

38b. גופו מבבל וראשו מארץ ישראל ואבריו משאר ארצות עגבותיו א"ר אחא מאקרא דאגמא,א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר (תהלים מט, יג) אדם ביקר בל ילין,אמר רמי בר חמא אין חיה רעה שולטת באדם אלא אם כן נדמה לו כבהמה שנאמר (תהלים מט, יג) נמשל כבהמות נדמו:,(שע"ה בסו"ף ארמ"י סימן) אמר רב יהודה א"ר בשעה שבקש הקב"ה לבראות את האדם ברא כת אחת של מלאכי השרת אמר להם רצונכם נעשה אדם בצלמנו אמרו לפניו רבש"ע מה מעשיו אמר להן כך וכך מעשיו,אמרו לפניו רבש"ע (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו הושיט אצבעו קטנה ביניהן ושרפם וכן כת שניה כת שלישית אמרו לפניו רבש"ע ראשונים שאמרו לפניך מה הועילו כל העולם כולו שלך הוא כל מה שאתה רוצה לעשות בעולמך עשה,כיון שהגיע לאנשי דור המבול ואנשי דור הפלגה שמעשיהן מקולקלין אמרו לפניו רבש"ע לא יפה אמרו ראשונים לפניך אמר להן (ישעיהו מו, ד) ועד זקנה אני הוא ועד שיבה אני אסבול וגו',אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר (דברים ד, לב) למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקדוש ברוך הוא ידו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפכה,אמר ר"א אדם הראשון מן הארץ עד לרקיע היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים (עד קצה השמים) כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר אחור וקדם צרתני וגו' קשו קראי אהדדי אידי ואידי חדא מידה היא,ואמר רב יהודה אמר רב אדם הראשון בלשון ארמי ספר שנאמר (תהלים קלט, יז) ולי מה יקרו רעיך אל,והיינו דאמר ריש לקיש מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם מלמד שהראהו הקב"ה דור דור ודורשיו דור דור וחכמיו כיון שהגיע לדורו של רבי עקיבא שמח בתורתו ונתעצב במיתתו אמר ולי מה יקרו רעיך אל,ואמר רב יהודה אמר רב אדם הראשון מין היה שנאמר (בראשית ג, ט) ויקרא ה' אלהים אל האדם ויאמר לו איכה אן נטה לבך רבי יצחק אמר מושך בערלתו היה כתיב הכא (הושע ו, ז) והמה כאדם עברו ברית וכתיב התם (בראשית ט, ט) את בריתי הפר,רב נחמן אמר כופר בעיקר היה כתיב הכא עברו ברית וכתיב התם (את בריתי הפר) (ירמיהו כב, ט) ואמרו על אשר עזבו (את) ברית ה' (אלהי אבותם),תנן התם ר"א אומר הוי שקוד ללמוד תורה ודע מה שתשיב לאפיקורוס אמר ר' יוחנן ל"ש אלא אפיקורוס (של) עובדי כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי,א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי,(דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם (דניאל ז, ט) עד די כרסוון רמיו ועתיק יומין יתיב,הנך למה לי כדרבי יוחנן דא"ר יוחנן אין הקב"ה עושה דבר אא"כ נמלך בפמליא של מעלה שנאמר (דניאל ד, יד) בגזירת עירין פתגמא ובמאמר קדישין שאילתא,התינח כולהי עד די כרסוון רמיו מאי איכא למימר אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר"ע א"ל ר' יוסי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קבלה מיניה או לא קבלה מיניה ת"ש דתניא אחד לדין ואחד לצדקה דברי ר"ע א"ל ר' אלעזר בן עזריא עקיבא מה לך אצל הגדה כלך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו,אמר רב נחמן האי מאן דידע לאהדורי למינים כרב אידית ליהדר ואי לא לא ליהדר אמר ההוא מינא לרב אידית כתיב (שמות כד, א) ואל משה אמר עלה אל ה' עלה אלי מיבעי ליה א"ל זהו מטטרון ששמו כשם רבו דכתיב (שמות כג, כא) כי שמי בקרבו,אי הכי ניפלחו ליה כתיב (שמות כג, כא) אל תמר בו אל תמירני בו אם כן לא ישא לפשעכם למה לי א"ל הימנותא בידן דאפילו בפרוונקא נמי לא קבילניה דכתיב (שמות לג, טו) ויאמר אליו אם אין פניך הולכים וגו',אמר ליה ההוא מינא לר' ישמעאל בר' יוסי כתיב (בראשית יט, כד) וה' המטיר על סדום ועל עמורה גפרית ואש מאת ה' מאתו מיבעי ליה א"ל ההוא כובס שבקיה אנא מהדרנא ליה דכתיב (בראשית ד, כג) ויאמר למך לנשיו עדה וצלה שמען קולי נשי למך נשיי מיבעי ליה אלא משתעי קרא הכי הכא נמי משתעי קרא הכי א"ל מנא לך הא מפירקיה דר"מ שמיע לי,דא"ר יוחנן כי הוה דריש ר' מאיר בפירקיה הוה דריש תילתא שמעתא תילתא אגדתא תילתא מתלי ואמר ר' יוחנן ג' מאות משלות שועלים היו לו לרבי מאיר ואנו אין לנו אלא שלש

38b. b his torso /b was fashioned from dust taken b from Babylonia, and his head /b was fashioned from dust taken b from Eretz Yisrael, /b the most important land, b and his limbs /b were fashioned from dust taken b from the rest of the lands /b in the world. With regard to b his buttocks, Rav Aḥa says: /b They were fashioned from dust taken b from Akra De’agma, /b on the outskirts of Babylonia., b Rabbi Yoḥa bar Ḥanina says: Daytime is twelve hours /b long, and the day Adam the first man was created was divided as follows: In the b first hour /b of the day, b his dust was gathered. /b In the b second, /b an undefined b figure was fashioned. /b In the b third, his limbs were extended. /b In the b fourth, a soul was cast into him. /b In the b fifth, he stood on his legs. /b In the b sixth, he called /b the creatures by the b names /b he gave them. In the b seventh, Eve was paired with him. /b In the b eighth, they arose to the bed two, and descended four, /b i.e., Cain and Abel were immediately born. In the b ninth, he was commanded not to eat of the Tree /b of Knowledge. In the b tenth, he sinned. /b In the b eleventh, he was judged. /b In the b twelfth, he was expelled and left /b the Garden of Eden, b as it is stated: “But man abides not in honor; /b he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night., b Rami bar Ḥama says /b in explanation of the end of that verse: b A wild animal does not have power over a person unless /b that person b seems to /b the wild animal b like an animal, as it is stated: “He is like the beasts that perish.” /b ,The Gemara presents b a mnemonic /b for the statements that follow: b At the time, to the end, Aramaic. Rav Yehuda says /b that b Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them: /b If b you agree, let us fashion a person in our image. /b The angels b said before him: Master of the Universe, what are the actions of /b this person You suggest to create? God b said to them: His actions are such and such, /b according to human nature.,The angels b said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?” /b (Psalms 8:5), i.e., a creature such as this is not worth creating. God b outstretched His small finger among them and burned them /b with fire. b And the same /b occurred with b a second group /b of angels. The b third group /b of angels that He asked b said before Him: Master of the Universe, the first /b two groups b who spoke /b their mind b before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. /b God then created the first person., b When /b history b arrived at /b the time of b the people of the generation of the flood and the people of the generation of the dispersion, /b i.e., the Tower of Babel, b whose actions were ruinous, /b the angels b said before God: Master of the Universe, didn’t the /b first set of angels b speak appropriately before You, /b that human beings are not worthy of having been created? God b said to them /b concerning humanity: b “Even to your old age I am the same; and even to hoar hairs will I suffer you; /b I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws., b Rav Yehuda says /b that b Rav says: Adam the first /b man spanned b from one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other” /b (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me” /b (Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him., b Rabbi Elazar says: /b The height of b Adam the first /b man b was from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.” /b Adam stood “upon the earth” and rose to the end of the heavens. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me /b and laid Your hand upon me.” The Gemara asks: The interpretations of b the verses contradict each other. /b The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: b This and that, /b from one end of the world to another and from the earth until the heavens, b are one measure, /b i.e., the same distance., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b spoke in the language of Aramaic, as it is stated /b in the chapter of Psalms speaking in the voice of Adam: b “How weighty also are Your thoughts to me, O God” /b (Psalms 139:17)., b And this, /b i.e., that the verse in Psalms is stated by Adam, is what b Reish Lakish says: What /b is the meaning of that b which is written: “This is the book of the generations of Adam” /b (Genesis 5:1)? This verse b teaches that the Holy One, Blessed be He, showed /b Adam b every generation and its /b Torah b interpreters, every generation and its wise ones. When he arrived at /b his vision of b the generation of Rabbi Akiva, /b Adam b was gladdened by his Torah, and saddened by his /b manner of b death. He said: “How weighty also are Your thoughts to me, O God,” /b i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”? /b (Genesis 3:9), meaning, to b where has your heart turned, /b indicating that Adam turned from the path of truth. b Rabbi Yitzḥak says: He was /b one who b drew his foreskin /b forward, so as to remove any indication that he was circumcised. It b is written here: “And they like men [ i adam /i ] have transgressed the covet” /b (Hosea 6:7), b and /b it b is written there: /b “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; b he has broken My covet” /b (Genesis 17:14)., b Rav Naḥman says: He was a denier of the fundamental principle /b of belief in God. It b is written here: /b “And they like men [ i adam /i ] b have transgressed the covet,” and /b it b is written there: “He has broken My covet,” /b and it is written in a third verse: b “And then they shall answer: Because they have forsaken the covet of the Lord their God /b and worshipped other gods and served them” (Jeremiah 22:9).,§ b We learned /b in a mishna b there /b (Avot 2:14): b Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic [ i la’apikoros /i ]. Rabbi Yoḥa says: /b This was b taught only /b with regard to b a gentile heretic, but /b not with regard to b a Jewish heretic, /b as one should not respond to him. b All the more so, /b if one does respond b he will become more heretical. /b His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position., b Rabbi Yoḥa says: Any place /b in the Bible from b where the heretics /b attempt to b prove their heresy, /b i.e., that there is more than one god, b the response to their /b claim is b alongside them, /b i.e., in the immediate vicinity of the verses they cite. The verse states that God said: b “Let us make man in our image” /b (Genesis 1:26), employing the plural, b but it /b then b states: “And God created man in His image” /b (Genesis 1:27), employing the singular. The verse states that God said: b “Come, let us go down and there confound their language” /b (Genesis 11:7), but it also states: b “And the Lord came down to see the city and the tower” /b (Genesis 11:5). The verse states in the plural: b “There God was revealed [ i niglu /i ] to him /b when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: b “To God Who answers [ i haoneh /i ] me in the day of my distress” /b (Genesis 35:3).,Rabbi Yoḥa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: b “For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?” /b (Deuteronomy 4:7), where the term “near” is written in plural, i kerovim /i , but the term “upon Him” is written in singular. Another verse states: b “And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?” /b (II Samuel 7:23), where the term “went” is written in plural, i halekhu /i , but the term “Himself” is written in singular. Another verse states: “I beheld b till thrones were placed, and one that was ancient of days did sit” /b (Daniel 7:9); where the term “thrones” is written in plural, i kharsavan /i , but the term “sit” is written in singular.,The Gemara asks: b Why do I /b need b these /b instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is b in accordance with /b the statement b of Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, /b i.e., the angels, b as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones” /b (Daniel 4:14).,The Gemara clarifies: This b works out well for /b almost b all /b the verses, as they describe an action taken by God, but b what is there to say /b concerning the verse: “I beheld b till thrones were placed”? /b The Gemara answers: b One /b throne is b for Him and one /b throne is b for David, /b i.e., the messiah, b as it is taught /b in a i baraita /i : b One /b throne is b for Him and one /b throne is b for David; /b this is b the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence /b by equating God with a person? b Rather, /b the correct interpretation is that both thrones are for God, as b one /b throne is b for judgment and one /b throne is b for righteousness. /b ,The Gemara asks: Did Rabbi Akiva b accept /b this explanation b from /b Rabbi Yosei b or /b did he b not accept it from him? /b The Gemara suggests: b Come /b and b hear /b a proof to the matter from what was taught in another i baraita /i , b as it is taught /b in a i baraita /i : b One /b throne is b for judgment and one /b throne is b for righteousness; /b this is b the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near, /b i.e., discussing, matters of b i aggada /i ? Go near /b tractates b i Nega’im /i and i Oholot /i , /b which examine the complex i halakhot /i of ritual purity, where your knowledge is unparalleled. b Rather, /b the correct interpretation is that while both thrones are for God, b one /b is b for a throne and one /b is b for a stool. /b There is b a throne for God to sit upon, and a stool /b that serves b as His footstool. /b , b Rav Naḥman says: This one, /b i.e., any person, b who knows /b how b to respond to the heretics /b as effectively b as Rav Idit should respond /b to them, b but if /b he does b not /b know, he b should not respond /b to them. The Gemara relates: b A certain heretic said to Rav Idit: /b It b is written /b in the verse concerning God: b “And to Moses He said: Come up to the Lord” /b (Exodus 24:1). The heretic raised a question: b It should have /b stated: b Come up to Me. /b Rav Idit b said to him: This /b term, “the Lord,” in that verse b is /b referring to the angel b Metatron, whose name is like the name of his Master, as it is written: /b “Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, b for My name is in him” /b (Exodus 23:20–21).,The heretic said to him: b If so, /b if this angel is equated with God, b we should worship him /b as we worship God. Rav Idit said to him: It b is written: “Do not defy [ i tammer /i ] him,” /b which alludes to: b Do not replace Me [ i temireni /i ] with him. /b The heretic said to him: b If so, why do I /b need the clause b “For he will not pardon your transgression”? /b Rav Idit b said to him: We believe that we did not accept /b the angel b even as a guide [ i befarvanka /i ] /b for the journey, b as it is written: “And he said to him: If Your Presence go not with me /b raise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: b A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: /b It b is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord /b out of heaven” (Genesis 19:24). The heretic raised the question: b It should have /b stated: b From Him /b out of heaven. b A certain launderer said to /b Rabbi Yishmael: b Leave him be; I will respond to him. /b This is b as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, /b hearken to my speech” (Genesis 4:23). One can raise the question: b It should have /b been written: b My wives, /b and not: “Wives of Lemech.” b Rather, it is /b the style of b the verse /b to b speak in this /b manner. b Here too, it is /b the style of b the verse /b to b speak in this /b manner. Rabbi Yishmael b said to /b the launderer: b From where did you /b hear b this /b interpretation? The launderer b said to him: I heard it at the lecture of Rabbi Meir. /b ,The Gemara comments: This is b as Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third i halakha /i , one-third i aggada /i , /b and b one-third parables. And Rabbi Yoḥa says: Rabbi Meir had, /b i.e., taught, b three hundred parables of foxes, and we have only three. /b

221. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sons of god, as sethians •sons of god, as angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 262, 264

222. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sons of god, as sethians •sons of god, euhemeristic interpretations of Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 216, 235, 252, 254, 263

67b. דכתיב (ויקרא טז, כב) במדבר ומאן דאמר אסורין דכתיב (ויקרא טז, כב) גזירה,ומאן דאמר אסורין האי מדבר מאי עביד ליה מיבעי ליה לכדתניא (ויקרא טז, י) המדברה (ויקרא טז, י) המדברה (ויקרא טז, כב) במדבר לרבות נוב וגבעון שילה ובית עולמים,ואידך האי גזירה מאי עביד ליה מיבעי ליה לכדתניא גזירה אין גזירה אלא חתוכה דבר אחר אין גזירה אלא דבר המתגזר ויורד,דבר אחר גזירה שמא תאמר מעשה תהו הוא ת"ל אני ה' אני ה' גזרתיו ואין לך רשות להרהר בהן,אמר רבא מסתברא כמאן דאמר מותרין לא אמרה תורה שלח לתקלה,תנו רבנן עזאזל שיהא עז וקשה יכול בישוב ת"ל במדבר ומנין שבצוק ת"ל גזירה תניא אידך עזאזל קשה שבהרים וכן הוא אומר (יחזקאל יז, יג) ואת אילי הארץ לקח,תנא דבי ר' ישמעאל עזאזל שמכפר על מעשה עוזא ועזאל,ת"ר (ויקרא יח, ד) את משפטי תעשו דברים שאלמלא (לא) נכתבו דין הוא שיכתבו ואלו הן עבודת כוכבים וגלוי עריות ושפיכות דמים וגזל וברכת השם,את חוקותי תשמרו דברים שהשטן משיב עליהן ואלו הן אכילת חזיר ולבישת שעטנז וחליצת יבמה וטהרת מצורע ושעיר המשתלח ושמא תאמר מעשה תוהו הם ת"ל (ויקרא יח, ל) אני ה' אני ה' חקקתיו ואין לך רשות להרהר בהן,אימתי מטמא בגדים ת"ר המשלח מטמא בגדים ואין השולח את המשלח מטמא בגדים,יכול משיצא חוץ לחומת עזרה ת"ל המשלח אי המשלח יכול עד שיגיע לצוק תלמוד לומר והמשלח הא כיצד משיצא חוץ לחומת ירושלים דברי ר' יהודה,רבי יוסי אומר עזאזל וכבס עד שהגיע לצוק ר' שמעון אומר (ויקרא טז, כו) והמשלח את השעיר לעזאזל יכבס בגדיו זורקו בבת ראש ומטמא בגדים, big strongמתני׳ /strong /big בא לו אצל פר ושעיר הנשרפין קרען והוציא את אימוריהן נתנן במגיס והקטירן על גבי המזבח,קלען במקלעות והוציאן לבית השריפה ומאימתי מטמאין בגדים משיצאו חוץ לחומת העזרה ר' שמעון אומר משיצית האור ברובן, big strongגמ׳ /strong /big והקטירן סלקא דעתך אלא אימא להקטירן על גבי מזבח,קלען במקלעות אמר רבי יוחנן כמין קליעה תנא לא היה מנתחן ניתוח בשר עולה אלא עור על גבי בשר מנא הני מילי דתניא רבי אומר נאמר כאן עור ובשר ופרש ונאמר להלן (ויקרא טז, כז) עור ובשר ופרש

67b. established his opinion based on a verse, b as it is written: /b “And the goat shall bear upon it all their iniquities to a land which is cut off; and he shall let go the goat b in the wilderness” /b (Leviticus 16:22). The concluding phrase, “in the wilderness,” is unnecessary, and indicates that the goat shall be available for anyone to use, similar to a wilderness. b And the one /b who b said /b they b are prohibited /b based his opinion on the same verse, b as it is written, “cut off” [ i gezeira /i ], /b which indicates a prohibition.,The Gemara asks: b And the one /b who b said /b they b are prohibited, what does he do /b with b this /b term b wilderness, /b i.e., what does he derive from it? The Gemara answers: b He needs it for that which was taught /b in a i baraita /i : There are three expressions used to describe the location of the procedure with the scapegoat: b “Into the wilderness” /b (Leviticus 16:10), b “into the wilderness” /b (Leviticus 16:21), and b “in the wilderness” /b (Leviticus 16:22), b to include Nov and Givon /b and b Shiloh, /b when the Tabernacle was located there, b and the eternal Temple. /b The mitzva of the scapegoat applied during the time periods when communal offerings were sacrificed in any of these locations.,The Gemara asks: b And the other, what does he do with this /b word b i gezeira /i ? /b The Gemara answers: b He needs it for that which was taught /b in a i baraita /i with regard to the word b i gezeira /i : i Gezeira /i /b means b nothing other /b than b cut. /b That is, he must send the goat away to a place cut up by rocks standing upright and sticking out. b Alternatively, i gezeira /i /b is referring to b nothing other /b than b something that breaks apart and falls, /b a reference to the goat, which is torn limb from limb., b Alternatively, /b the word b i gezeira /i /b is written b lest you say /b the procedure of the scapegoat b is a meaningless act, /b since what sanctity and atonement is achieved in sending the goat to Azazel and pushing it from the cliff? Therefore, b the verse states: “I am the Lord” /b (Leviticus 18:5), i.e., b I, the Lord, decreed it [ i gezartiv /i ], and you have no right to question it. /b ,Having clarified the reasoning of each opinion, the Gemara concludes its discussion of whether the limbs of the goat are permitted for benefit. b Rava said: It is reasonable /b to rule b in accordance with the one that said /b the limbs of the goat b are permitted, /b since b the Torah did not say: “And send /b the goat” b to /b cause b mishap. /b Once the man pushes the goat off the cliff, he is no longer responsible for it. Therefore, if it were prohibited to derive benefit from the goat’s remains, the mitzva itself could lead to a mishap if someone were to find the goat’s remains and make use of them.,§ b The Sages taught: /b The word b Azazel /b indicates b that /b the cliff the goat is pushed from b should be rough and hard. /b I b might /b have thought that it may be located b in a settled /b area. Therefore, b the verse states: “In the wilderness.” And from where /b does one derive b that /b the goat is pushed from b a cliff? The verse states “ i gezeira /i ,” /b indicating an area that is sharp, like a cliff. b It was taught in another /b i baraita /i : b Azazel /b is a reference to b the hardest mountain, and so it says: “And the mighty [ i eilei /i ] of the land he took away” /b (Ezekiel 17:13). Azazel is interpreted as i azaz-el /i , with the term i el /i connoting something rough and hard., b The school of Rabbi Yishmael taught: Azazel /b is so called because b it atones for the actions of Uzza and Azael. /b These are the names of “sons of God” who sinned with “daughters of men” (Genesis 6:2) and thereby caused the world to sin during the generation of the Flood.,The Gemara cites another i baraita /i related to the scapegoat. b The Sages taught /b with regard to the verse: b “You shall do My ordices, /b and you shall keep My statutes to follow them, I am the Lord your God” (Leviticus 18:4), that the phrase: My ordices, is a reference to b matters that, /b even b had they not been written, /b it would have been b logical that they be written. They are /b the prohibitions against b idol worship, prohibited sexual relations, bloodshed, theft, and blessing God, /b a euphemism for cursing the Name of God.,The phrase: b And you shall keep my statutes, /b is a reference to b matters that Satan /b and the nations of the world b challenge /b because the reason for these mitzvot are not known. b They are: /b The prohibitions against b eating pork; wearing /b garments that are made from b diverse kinds /b of material, i.e., wool and linen; performing the b i ḥalitza /i /b ceremony with b a i yevama /i , /b a widow who must participate in a levirate marriage or i ḥalitza /i ; b the purification /b ceremony b of the leper; and the scapegoat. And lest you say these /b have no reason and b are meaningless acts, /b therefore b the verse states: “I am the Lord” /b (Leviticus 18:4), to indicate: b I am the Lord, I decreed these /b statutes b and you have no right to doubt them. /b ,§ It was taught in the mishna that the i tanna’im /i disagreed about from b what point the garments /b of the man who leads the scapegoat are b rendered impure. The Sages taught /b in a i baraita /i : b The garments of the one who dispatches /b the goat b are rendered impure, but the garments of the one who dispatches the dispatcher, /b e.g., those who accompany him, b are not rendered impure. /b ,One b might /b have thought that as soon as b he leaves the wall of the /b Temple b courtyard /b he becomes ritually impure. Therefore, b the verse states: “He that dispatched” /b (Leviticus 16:26), to teach that he does not contract impurity until his journey has begun. On the other hand, b if /b the verse had simply stated: b He that dispatched, /b one b might /b have thought he does not become impure b until he reaches the cliff. /b Therefore, b the verse states: “And he that dispatched,” /b with the inclusive term “and.” b How is this /b to be understood? His garments are rendered impure only b when he emerged outside the wall of Jerusalem. /b This is b the statement of Rabbi Yehuda. /b , b Rabbi Yosei says /b that the verse states: “And he that dispatched the goat to b Azazel shall wash” /b (Leviticus 16:26), which indicates that his garments are not rendered impure b until he has reached /b Azazel, i.e., b the cliff. Rabbi Shimon says: /b His garments are rendered impure only when he pushes the goat from the cliff, as it says: b “And he that dispatched the goat to Azazel shall wash his clothes” /b (Leviticus 16:26), to indicate that b he throws it headlong /b and only then, once he has fulfilled the mitzva, b his garments are rendered impure. /b , strong MISHNA: /strong After the High Priest passed the goat to the man tasked with dispatching the goat, b he came next to the bull and the goat that were to be burned. He tore their /b flesh but was not required to cut it into pieces, b and removed the portions /b of the offering consumed on the altar b and placed them in a large bowl [ i magis /i ] and burned them on the altar. /b , b He interwove /b and bound the bull and the goat together b into braids /b as one mass. They were placed in that way upon two poles and carried by four people who b took them out to the place /b designated for b burning, /b outside of Jerusalem. b And at what point do the /b bull and goat b render /b the b garments /b of those who carried them b impure, /b as it is written: “And he who burns them shall wash his garments” (Leviticus 16:28)? They render the garments impure b from /b the moment b that they emerged outside the wall of the /b Temple b courtyard. Rabbi Shimon says: /b They render the garments impure b from /b the moment b that the fire has ignited in most of /b the bull and the goat., strong GEMARA: /strong It was taught in the mishna that the High Priest removed the portions of the offering consumed on the altar and burned them on the altar. The Gemara expresses surprise: b Would it enter your mind /b to say b he burned them? /b He would not burn them right away, since he had to perform other services first. b Rather, say /b that he placed them in a large bowl in order b to burn them on the altar /b later.,It was taught in the mishna that the High Priest b interwove /b and bound the bull and the goat together b into braids /b as one mass before taking them to be burned. b Rabbi Yoḥa said: /b He made them b like a braid, /b whose parts are interwoven. b It was taught: He would not dissect /b the bull and goat in the manner of the b dissection of the flesh of a burnt-offering, /b where the animal is skinned and then cut into parts. b Rather, /b he would leave the b skin on top of the flesh /b and would cut the animal into pieces without skinning it. The Gemara asks: b From where are these matters /b derived? b As it was taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b says: It is stated here /b with regard to the bull and goat, b skin and flesh and dung /b (Leviticus 16:27), b and it is stated below, /b with regard to the bull sin-offerings that are burned, b skin and flesh and dung /b (Leviticus 4:11).

223. Diogenes Laertius, Lives of The Philosophers, 10.46 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419

10.46. Again, there are outlines or films, which are of the same shape as solid bodies, but of a thinness far exceeding that of any object that we see. For it is not impossible that there should be found in the surrounding air combinations of this kind, materials adapted for expressing the hollowness and thinness of surfaces, and effluxes preserving the same relative position and motion which they had in the solid objects from which they come. To these films we give the name of 'images' or 'idols.' Furthermore, so long as nothing comes in the way to offer resistance, motion through the void accomplishes any imaginable distance in an inconceivably short time. For resistance encountered is the equivalent of slowness, its absence the equivalent of speed.

224. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sons of god, as sethians •sons of god, euhemeristic interpretations of Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 216, 235, 263

225. Origen, Commentary On John, 6.25 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sons of god, as angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 148

6.25. Let us look at the words of the Gospel now before us. Jordan means their going down. The name Jared is etymologically akin to it, if I may say so; it also yields the meaning going down; for Jared was born to Maleleel, as it is written in the Book of Enoch- if any one cares to accept that book as sacred - in the days when the sons of God came down to the daughters of men. Under this descent some have supposed that there is an enigmatical reference to the descent of souls into bodies, taking the phrase daughters of men as a tropical expression for this earthly tabernacle. Should this be so, what river will their going down be, to which one must come to be purified, a river going down, not with its own descent, but theirs, that, namely, of men, what but our Saviour who separates those who received their lots from Moses from those who obtained their own portions through Jesus (Joshua)? His current, flowing in the descending stream, makes glad, as we find in the Psalms, the city of God, not the visible Jerusalem - for it has no river beside it - but the blameless Church of God, built on the foundation of the Apostles and Prophets, Christ Jesus our Lord being the chief corner-stone. Under the Jordan, accordingly, we have to understand the Word of God who became flesh and tabernacled among us, Jesus who gives us as our inheritance the humanity which He assumed, for that is the head corner-stone, which being taken up into the deity of the Son of God, is washed by being so assumed, and then receives into itself the pure and guileless dove of the Spirit, bound to it and no longer able to fly away from it. For Upon whomsoever, we read, you shall see the Spirit descending and abiding upon Him, the same is He that baptizes with the Holy Spirit. Hence, he who receives the Spirit abiding on Jesus Himself is able to baptize those who come to him in that abiding Spirit. But John baptizes beyond Jordan, in the regions verging on the outside of Jud a, in Bethabara, being the forerunner of Him who came to call not the righteous but sinners, and who taught that the whole have no need of a physician, but they that are sick. For it is for forgiveness of sins that this washing is given.

226. Origen, Commentary On Matthew, 126 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 434

227. Origen, Against Celsus, 5.52-5.55 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sons of god, as angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 148

5.52. But the statement of Celsus which we wish to examine at present is the following: Let us then pass over the refutations which might be adduced against the claims of their teacher, and let him be regarded as really an angel. But is he the first and only one who came (to men), or were there others before him? If they should say that he is the only one, they would be convicted of telling lies against themselves. For they assert that on many occasions others came, and sixty or seventy of them together, and that these became wicked, and were cast under the earth and punished with chains, and that from this source originate the warm springs, which are their tears; and, moreover, that there came an angel to the tomb of this said being - according to some, indeed, one, but according to others, two - who answered the women that he had arisen. For the Son of God could not himself, as it seems, open the tomb, but needed the help of another to roll away the stone. And again, on account of the pregcy of Mary, there came an angel to the carpenter, and once more another angel, in order that they might take up the young Child and flee away (into Egypt). But what need is there to particularize everything, or to count up the number of angels said to have been sent to Moses, and others among them? If, then, others were sent, it is manifest that he also came from the same God. But he may be supposed to have the appearance of announcing something of greater importance (than those who preceded him), as if the Jews had been committing sin, or corrupting their religion, or doing deeds of impiety; for these things are obscurely hinted at. 5.53. The preceding remarks might suffice as an answer to the charges of Celsus, so far as regards those points in which our Saviour Jesus Christ is made the subject of special investigation. But that we may avoid the appearance of intentionally passing over any portion of his work, as if we were unable to meet him, let us, even at the risk of being tautological (since we are challenged to this by Celsus), endeavour as far as we can with all due brevity to continue our discourse, since perhaps something either more precise or more novel may occur to us upon the several topics. He says, indeed, that he has omitted the refutations which have been adduced against the claims which Christians advance on behalf of their teacher, although he has not omitted anything which he was able to bring forward, as is manifest from his previous language, but makes this statement only as an empty rhetorical device. That we are not refuted, however, on the subject of our great Saviour, although the accuser may appear to refute us, will be manifest to those who peruse in a spirit of truth-loving investigation all that is predicted and recorded of Him. And, in the next place, since he considers that he makes a concession in saying of the Saviour, Let him appear to be really an angel, we reply that we do not accept of such a concession from Celsus; but we look to the work of Him who came to visit the whole human race in His word and teaching, as each one of His adherents was capable of receiving Him. And this was the work of one who, as the prophecy regarding Him said, was not simply an angel, but the Angel of the great counsel: for He announced to men the great counsel of the God and Father of all things regarding them, (saying) of those who yield themselves up to a life of pure religion, that they ascend by means of their great deeds to God; but of those who do not adhere to Him, that they place themselves at a distance from God, and journey on to destruction through their unbelief of Him. He then continues: If even the angel came to men, is he the first and only one who came, or did others come on former occasions? And he thinks he can meet either of these dilemmas at great length, although there is not a single real Christian who asserts that Christ was the only being that visited the human race. For, as Celsus says, If they should say the only one, there are others who appeared to different individuals. 5.54. In the next place, he proceeds to answer himself as he thinks fit in the following terms: And so he is not the only one who is recorded to have visited the human race, as even those who, under pretext of teaching in the name of Jesus, have apostatized from the Creator as an inferior being, and have given in their adherence to one who is a superior God and father of him who visited (the world), assert that before him certain beings came from the Creator to visit the human race. Now, as it is in the spirit of truth that we investigate all that relates to the subject, we shall remark that it is asserted by Apelles, the celebrated disciple of Marcion, who became the founder of a certain sect, and who treated the writings of the Jews as fabulous, that Jesus is the only one that came to visit the human race. Even against him, then, who maintained that Jesus was the only one that came from God to men, it would be in vain for Celsus to quote the statements regarding the descent of other angels, seeing Apelles discredits, as we have already mentioned, the miraculous narratives of the Jewish Scriptures; and much more will he decline to admit what Celsus has adduced, from not understanding the contents of the Book of Enoch. No one, then, convicts us of falsehood, or of making contradictory assertions, as if we maintained both that our Saviour was the only being that ever came to men, and yet that many others came on different occasions. And in a most confused manner, moreover, does he adduce, when examining the subject of the visits of angels to men, what he has derived, without seeing its meaning, from the contents of the Book of Enoch; for he does not appear to have read the passages in question, nor to have been aware that the books which bear the name Enoch do not at all circulate in the Churches as divine, although it is from this source that he might be supposed to have obtained the statement, that sixty or seventy angels descended at the same time, who fell into a state of wickedness. 5.55. But, that we may grant to him in a spirit of candour what he has not discovered in the contents of the book of Genesis, that the sons of God, seeing the daughters of men, that they were fair, took to them wives of all whom they chose, we shall nevertheless even on this point persuade those who are capable of understanding the meaning of the prophet, that even before us there was one who referred this narrative to the doctrine regarding souls, which became possessed with a desire for the corporeal life of men, and this in metaphorical language, he said, was termed daughters of men. But whatever may be the meaning of the sons of God desiring to possess the daughters of men, it will not at all contribute to prove that Jesus was not the only one who visited mankind as an angel, and who manifestly became the Saviour and benefactor of all those who depart from the flood of wickedness. Then, mixing up and confusing whatever he had at any time heard, or had anywhere found written - whether held to be of divine origin among Christians or not - he adds: The sixty or seventy who descended together were cast under the earth, and were punished with chains. And he quotes (as from the Book of Enoch, but without naming it) the following: And hence it is that the tears of these angels are warm springs,- a thing neither mentioned nor heard of in the Churches of God! For no one was ever so foolish as to materialize into human tears those which were shed by the angels who had come down from heaven. And if it were right to pass a jest upon what is advanced against us in a serious spirit by Celsus, we might observe that no one would ever have said that hot springs, the greater part of which are fresh water, were the tears of the angels, since tears are saltish in their nature, unless indeed the angels, in the opinion of Celsus, shed tears which are fresh.

228. Origen, On Prayer, 13.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •son of god Found in books: Wilson (2012), The Sentences of Sextus, 366

229. Origen, On First Principles, 1.3.3, 4.4.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sons of god, as angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 148

1.3.3. That all things were created by God, and that there is no creature which exists but has derived from Him its being, is established from many declarations of Scripture; those assertions being refuted and rejected which are falsely alleged by some respecting the existence either of a matter co-eternal with God, or of unbegotten souls, in which they would have it that God implanted not so much the power of existence, as equality and order. For even in that little treatise called The Pastor or Angel of Repentance, composed by Hermas, we have the following: First of all, believe that there is one God who created and arranged all things; who, when nothing formerly existed, caused all things to be; who Himself contains all things, but Himself is contained by none. And in the Book of Enoch also we have similar descriptions. But up to the present time we have been able to find no statement in holy Scripture in which the Holy Spirit could be said to be made or created, not even in the way in which we have shown above that the divine wisdom is spoken of by Solomon, or in which those expressions which we have discussed are to be understood of the life, or the word, or the other appellations of the Son of God. The Spirit of God, therefore, which was borne upon the waters, as is written in the beginning of the creation of the world, is, I am of opinion, no other than the Holy Spirit, so far as I can understand; as indeed we have shown in our exposition of the passages themselves, not according to the historical, but according to the spiritual method of interpretation.

230. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sons of god, euhemeristic interpretations of Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 208

231. Origen, Homilies On Numbers, 28 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sons of god, as angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 15, 148

232. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sons of god, as sethians •sons of god, as angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 246, 251

15a. יכול אני לבעול כמה בעילות בלא דם או דלמא דשמואל לא שכיחא אמר להו דשמואל לא שכיח וחיישינן שמא באמבטי עיברה,והאמר שמואל כל שכבת זרע שאינו יורה כחץ אינו מזרעת מעיקרא נמי יורה כחץ הוה,ת"ר מעשה ברבי יהושע בן חנניה שהיה עומד על גב מעלה בהר הבית וראהו בן זומא ולא עמד מלפניו אמר לו מאין ולאין בן זומא אמר לו צופה הייתי בין מים העליונים למים התחתונים ואין בין זה לזה אלא שלש אצבעות בלבד שנאמר (בראשית א, ב) ורוח אלהים מרחפת על פני המים כיונה שמרחפת על בניה ואינה נוגעת אמר להן רבי יהושע לתלמידיו עדיין בן זומא מבחוץ,מכדי ורוח אלהים מרחפת על פני המים אימת הוי ביום הראשון הבדלה ביום שני הוא דהואי דכתיב (בראשית א, ו) ויהי מבדיל בין מים למים וכמה אמר רב אחא בר יעקב כמלא נימא ורבנן אמרי כי גודא דגמלא מר זוטרא ואיתימא רב אסי אמר כתרי גלימי דפריסי אהדדי ואמרי לה כתרי כסי דסחיפי אהדדי,אחר קיצץ בנטיעות עליו הכתוב אומר (קהלת ה, ה) אל תתן את פיך לחטיא את בשרך מאי היא חזא מיטטרון דאתיהבא ליה רשותא למיתב למיכתב זכוותא דישראל אמר גמירא דלמעלה לא הוי לא ישיבה ולא תחרות ולא עורף ולא עיפוי שמא חס ושלום ב' רשויות הן,אפקוהו למיטטרון ומחיוהו שיתין פולסי דנורא א"ל מ"ט כי חזיתיה לא קמת מקמיה איתיהיבא ליה רשותא למימחק זכוותא דאחר יצתה בת קול ואמרה (ירמיהו ג, יד) שובו בנים שובבים חוץ מאחר,אמר הואיל ואיטריד ההוא גברא מההוא עלמא ליפוק ליתהני בהאי עלמא נפק אחר לתרבות רעה נפק אשכח זונה תבעה אמרה ליה ולאו אלישע בן אבויה את עקר פוגלא ממישרא בשבת ויהב לה אמרה אחר הוא,שאל אחר את ר"מ לאחר שיצא לתרבות רעה א"ל מאי דכתיב (קהלת ז, יד) גם את זה לעומת זה עשה האלהים אמר לו כל מה שברא הקב"ה ברא כנגדו ברא הרים ברא גבעות ברא ימים ברא נהרות,אמר לו ר"ע רבך לא אמר כך אלא ברא צדיקים ברא רשעים ברא גן עדן ברא גיהנם כל אחד ואחד יש לו ב' חלקים אחד בגן עדן ואחד בגיהנם זכה צדיק נטל חלקו וחלק חברו בגן עדן נתחייב רשע נטל חלקו וחלק חברו בגיהנם,אמר רב משרשיא מאי קראה גבי צדיקים כתיב (ישעיהו סא, ז) לכן בארצם משנה יירשו גבי רשעים כתיב (ירמיהו יז, יח) ומשנה שברון שברם,שאל אחר את ר"מ לאחר שיצא לתרבות רעה מאי דכתיב (איוב כח, יז) לא יערכנה זהב וזכוכית ותמורתה כלי פז אמר לו אלו דברי תורה שקשין לקנותן ככלי זהב וכלי פז ונוחין לאבדן ככלי זכוכית אמר לו ר"ע רבך לא אמר כך אלא מה כלי זהב וכלי זכוכית אע"פ שנשברו יש להם תקנה אף ת"ח אע"פ שסרח יש לו תקנה אמר לו אף אתה חזור בך אמר לו כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,ת"ר מעשה באחר שהיה רוכב על הסוס בשבת והיה רבי מאיר מהלך אחריו ללמוד תורה מפיו אמר לו מאיר חזור לאחריך שכבר שיערתי בעקבי סוסי עד כאן תחום שבת א"ל אף אתה חזור בך א"ל ולא כבר אמרתי לך כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,תקפיה עייליה לבי מדרשא א"ל לינוקא פסוק לי פסוקך אמר לו (ישעיהו מח, כב) אין שלום אמר ה' לרשעים עייליה לבי כנישתא אחריתי א"ל לינוקא פסוק לי פסוקך אמר לו (ירמיהו ב, כב) כי אם תכבסי בנתר ותרבי לך בורית נכתם עונך לפני עייליה לבי כנישתא אחריתי א"ל

15a. b I can engage in intercourse several times without blood. /b In other words, I can have relations with a woman while leaving her hymen intact. If this is so, it is possible that the assumed virgin had intercourse in this manner and is forbidden to the High Priest. b Or, perhaps /b a person who can act like b Shmuel is not common /b and the i halakha /i is not concerned with this case. b He said to them: /b One like b Shmuel is not common, and we are concerned that she may have conceived in a bath. /b Perhaps she washed in a bath that contained a man’s semen, from which she became impregnated while remaining a virgin.,The Gemara asks: How could she possibly become pregt in such a manner? b Didn’t Shmuel say: Any semen that is not shot like an arrow cannot fertilize? /b The Gemara answers: This does not mean that it must be shot like an arrow at the moment of fertilization. Even if b initially, /b when released from the male, b it was shot as an arrow, /b it can b also /b fertilize a woman at a later moment.,With regard to the fate of ben Zoma, b the Sages taught: There was once an incident with regard to Rabbi Yehoshua ben Ḥaya, who was standing on a step on the Temple Mount, and ben Zoma saw him and did not stand before him /b to honor him, as he was deep in thought. Rabbi Yehoshua b said to him: From where /b do you come b and where are you going, ben Zoma, /b i.e., what is on your mind? b He said to him: /b In my thoughts b I was looking upon /b the act of Creation, at the gap b between the upper waters and the lower waters, as there is only /b the breadth of b a mere three fingers between them, as it is stated: “And the spirit of God hovered over the face of the waters” /b (Genesis 1:2), b like a dove hovering over its young without touching /b them. b Rabbi Yehoshua said to his students /b who had overheard this exchange: b Ben Zoma is still outside; /b he has not yet achieved full understanding of these matters.,The Gemara explains: b Now, /b this verse: b “And the spirit of God hovered over the face of the waters,” when was /b it stated? b On the first day, /b whereas b the division /b of the waters b occurred on the second day, as it is written: “And let it divide the waters from the waters” /b (Genesis 1:6). How, then, could ben Zoma derive a proof from the former verse? The Gemara asks: b And how much, /b in fact, is the gap between them? b Rav Aḥa bar Ya’akov said: Like the thickness of a thread; and the Rabbis said: Like /b the gap between b the boards of a bridge. Mar Zutra, and some say /b it was b Rav Asi, said: Like two robes spread one over the other, /b with a slight gap in between. b And some said: Like two cups placed one upon the other. /b ,§ The Gemara stated earlier that b i Aḥer /i chopped down the saplings, /b becoming a heretic. b With regard to him, the verse states: “Do not let your mouth bring your flesh into guilt” /b (Ecclesiastes 5:5). The Gemara poses a question: b What was /b it that led him to heresy? b He saw /b the angel b Mitatron, who was granted permission to sit and write the merits /b of b Israel. He said: /b There is b a tradition /b that in the world b above there is no sitting; no competition; no /b turning one’s b back before Him, /b i.e., all face the Divine Presence; b and no lethargy. /b Seeing that someone other than God was seated above, b he said: Perhaps, /b the Gemara here interjects, b Heaven forbid, there are two authorities, /b and there is another source of power in control of the world in addition to God. Such thoughts led i Aḥer /i to heresy.,The Gemara relates: b They removed Mitatron /b from his place in heaven b and smote him /b with b sixty rods [ i pulsei /i ] of fire, /b so that others would not make mistake that i Aḥer /i made. b They said /b to the angel: b What is the reason /b that b when you saw /b Elisha ben Avuya b you did not stand before him? /b Despite this conduct, since Mitatron was personally involved, he b was granted permission to erase the merits of i Aḥer /i /b and cause him to stumble in any manner. b A Divine Voice went forth saying: “Return, rebellious children” /b (Jeremiah 3:22), b apart from i Aḥer /i . /b ,Upon hearing this, Elisha ben Avuya b said: Since that man, /b meaning himself, b has been banished from that world, let him go out and enjoy this world. i Aḥer /i went astray. He went /b and b found a prostitute /b and b solicited her /b for intercourse. b She said to him: And /b are b you not Elisha ben Avuya? /b Shall a person of your stature perform such an act? b He uprooted a radish from a patch /b of radishes b on Shabbat and gave it to her, /b to demonstrate that he no longer observed the Torah. The prostitute b said: He is other /b than he was. He is not the same Elisha ben Avuya, he is i Aḥer /i , other.,The Gemara relates: b i Aḥer /i asked Rabbi Meir /b a question, b after he had gone astray. He said to him: What is /b the meaning of that b which is written: “God has made even the one as well as the other” /b (Ecclesiastes 7:14)? Rabbi Meir b said to him: Everything that the Holy One, Blessed be He, created, He created /b a similar creation b corresponding to it. He created mountains, He created hills; He created seas, He created rivers. /b , i Aḥer /i b said to him: Rabbi Akiva, your teacher, did not say so, but /b explained the verse as follows: Everything has its opposite: b He created the righteous, He created the wicked; He created the Garden of Eden, He created Gehenna. Each and every /b person b has two portions, one in the Garden of Eden and one in Gehenna. /b If he b merits /b it, by becoming b righteous, he takes his portion and the portion of his /b wicked b colleague in the Garden of Eden; /b if he is found b culpable /b by becoming b wicked, he takes his portion and the portion of his colleague in Gehenna. /b , b Rav Mesharshiyya said: What is the verse /b from which it is derived? b With regard to the righteous, it is stated: “Therefore in their land they shall possess double” /b (Isaiah 61:7); whereas b with regard to the wicked, it is stated: “And destroy them with double destruction” /b (Jeremiah 17:18); therefore, each receives a double portion., b i Aḥer /i asked Rabbi Meir /b another question, again b after he had gone astray. What is /b the meaning of that b which is written: “Gold and glass cannot equal it; neither shall its exchange be vessels of fine gold” /b (Job 28:17)? If it is referring to the praise and honor of the Torah, it should have compared it only to gold, not to glass. b He said to him: /b This is referring to b words of Torah, which are as difficult to acquire as gilded vessels and vessels of fine gold but are as easy to lose as glass vessels. /b i Aḥer /i b said to him: Rabbi Akiva, your teacher, did not say so, but /b taught as follows: b Just as golden vessels and glass vessels have a remedy even when they have broken, /b as they can be melted down and made into new vessels, b so too a Torah scholar, although he has transgressed, has a remedy. /b Rabbi Meir b said to him: /b If so, b you too, return /b from your ways. b He said to him: I have already heard /b the following declaration b behind the /b dividing b curtain, /b which conceals God from the world: b “Return, rebellious children,” /b (Jeremiah 3:22) b apart from i Aḥer /i . /b ,The Gemara cites a related story: b The Sages taught: There was once an incident involving i Aḥer /i , who was riding on a horse on Shabbat, and Rabbi Meir was walking behind him to learn Torah from him. /b After a while, i Aḥer /i b said to him: Meir, turn back, for I have already estimated /b and measured b according to the steps of my horse /b that b the Shabbat boundary ends here, /b and you may therefore venture no further. Rabbi Meir b said to him: You, too, return /b to the correct path. b He said to him: But have I not already told you /b that b I have already heard behind the /b dividing b curtain: “Return, rebellious children,” apart from i Aḥer /i ? /b ,Nevertheless, Rabbi Meir b took hold of him /b and b brought him to the study hall. /b i Aḥer /i b said to a child, /b by way of divination: b Recite your verse /b that you studied today b to me. He recited /b the following verse b to him: “There is no peace, said the Lord, concerning the wicked” /b (Isaiah 48:22). b He brought him to another study hall. /b i Aḥer /i b said to a child: Recite your verse to me. He recited to him: “For though you wash with niter, and take for you much soap, yet your iniquity is marked before Me” /b (Jeremiah 2:22). b He brought him to another study hall. /b i Aḥer /i b said to /b

233. Papyri, Papyri Graecae Magicae, 4.1139 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419

234. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257

54a. בטשה ביה אמרה ליה לא כך כתוב (שמואל ב כג, ה) ערוכה בכל ושמורה אם ערוכה ברמ"ח אברים שלך משתמרת ואם לאו אינה משתמרת תנא תלמיד אחד היה לרבי אליעזר שהיה שונה בלחש לאחר ג' שנים שכח תלמודו,תנא תלמיד אחד היה לו לרבי אליעזר שנתחייב בשריפה למקום אמרו הניחו לו אדם גדול שמש,א"ל שמואל לרב יהודה שיננא פתח פומיך קרי פתח פומיך תני כי היכי דתתקיים ביך ותוריך חיי שנאמר (משלי ד, כב) כי חיים הם למצאיהם ולכל בשרו מרפא אל תקרי למצאיהם אלא למוציאיהם בפה,א"ל שמואל לרב יהודה שיננא חטוף ואכול חטוף ואישתי דעלמא דאזלינן מיניה כהלולא דמי,א"ל רב לרב המנונא בני אם יש לך היטב לך שאין בשאול תענוג ואין למות התמהמה ואם תאמר אניח לבני חוק בשאול מי יגיד לך בני האדם דומים לעשבי השדה הללו נוצצין והללו נובלין,א"ר יהושע בן לוי המהלך בדרך ואין עמו לוייה יעסוק בתורה שנאמר (משלי א, ט) כי לוית חן הם,חש בראשו יעסוק בתורה שנאמר כי לוית חן הם לראשך חש בגרונו יעסוק בתורה שנאמר וענקים לגרגרותיך חש במעיו יעסוק בתורה שנאמר רפאות תהי לשרך חש בעצמותיו יעסוק בתורה שנאמר ושקוי לעצמותיך חש בכל גופו יעסוק בתורה שנאמר ולכל בשרו מרפא,אמר רב יהודה בר' חייא בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן סם לחבירו לזה יפה ולזה קשה אבל הקב"ה אינו כן נתן תורה לישראל סם חיים לכל גופו שנאמר ולכל בשרו מרפא,א"ר אמי מ"ד (משלי כב, יח) כי נעים כי תשמרם בבטנך יכונו יחדיו על שפתיך אימתי ד"ת נעי' בזמן שתשמרם בבטנך ואימתי תשמרם בבטנך בזמן שיכונו יחדיו על שפתיך,ר' זירא אמר מהכא (משלי טו, כג) שמחה לאיש במענה פיו ודבר בעתו מה טוב אימתי שמחה לאיש בזמן שמענה בפיו ל"א אימתי שמחה לאיש במענה פיו בזמן שדבר בעתו מה טוב,ר' יצחק אמר מהכא (דברים ל, יד) כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו אימתי קרוב אליך בזמן שבפיך ובלבבך לעשותו,רבא אמר מהכא (תהלים כא, ג) תאות לבו נתתה לו וארשת שפתיו בל מנעת סלה אימתי תאות לבו נתתה לו בזמן שארשת שפתיו בל מנעת סלה,רבא רמי כתיב תאות לבו נתתה לו וכתיב וארשת שפתיו בל מנעת סלה זכה תאות לבו נתתה לו לא זכה וארשת שפתיו בל מנעת סלה,תנא דבי ר"א בן יעקב כל מקום שנאמר נצח סלה ועד אין לו הפסק עולמית נצח דכתיב (ישעיהו נז, טז) כי לא לעולם אריב ולא לנצח אקצוף,סלה דכתיב (תהלים מח, ט) כאשר שמענו כן ראינו בעיר ה' צבאות בעיר אלהינו אלהים יכוננה עד עולם סלה ועד דכתיב (שמות טו, יח) ה' ימלוך לעולם ועד:,(סימן ענקים לחייו לוחות חרות): א"ר (אליעזר) מאי דכתיב (משלי א, ט) וענקים לגרגרותיך אם משים אדם עצמו כענק זה שרף על הצואר ונראה ואינו נראה תלמודו מתקיים בידו ואם לאו אין תלמודו מתקיים בידו,ואמר ר"א מאי דכתיב (שיר השירים ה, יג) לחיו כערוגת הבשם אם משים אדם עצמו כערוגה זו שהכל דשין בה וכבושם זה שהכל מתבשמין בה תלמודו מתקיים ואם לאו אין תלמודו מתקיים,וא"ר מ"ד (שמות לא, יח) לוחות אבן אם אדם משים עצמו את לחייו כאבן זו שאינה נמחית תלמודו מתקיים בידו ואם לאו אין תלמודו מתקיים בידו,וא"ר (אליעזר) מאי דכתיב (שמות לב, טז) חרות על הלוחות אלמלי לא נשתברו לוחות הראשונות לא נשתכחה תורה מישראל,רב אחא בר יעקב אמר אין כל אומה ולשון שולטת בהן שנאמר חרות אל תיקרי חרות אלא חירות,אמר רב מתנה מאי דכתיב (במדבר כא, יח) וממדבר מתנה אם משים אדם עצמו כמדבר זה שהכל דשין בו תלמודו מתקיים בידו ואם לאו אין תלמודו מתקיים בידו,רבא בריה דרב יוסף בר חמא הוה ליה מלתא לרב יוסף בהדיה כי מטא מעלי יומא דכיפורי אמר איזיל ואפייסיה אזל אשכחיה לשמעיה דקא מזיג ליה כסא אמר ליה הב לי ואימזגיה אנא יהב ליה מזגיה כדטעמיה אמר דמי האי מזיגא למזיגא דרבא בריה דרב יוסף בר חמא א"ל אנא הוא,א"ל לא תתיב אכרעיך עד דמפרשת לי הני קראי מאי דכתיב וממדבר מתנה וממתנה נחליאל ומנחליאל במות ומבמות הגיא,א"ל אם אדם משים עצמו כמדבר זה שהכל דשין בו תורה ניתנה לו במתנה וכיון שניתנה לו במתנה נחלו אל שנאמר וממתנה נחליאל וכיון שנחלו אל עולה לגדולה שנאמר ומנחליאל במות,ואם מגיס לבו הקדוש ברוך הוא משפילו שנאמר ומבמות הגיא ואם חוזר בו הקב"ה מגביהו שנאמר (ישעיהו מ, ד) כל גיא ינשא,אמר רב הונא מ"ד (תהלים סח, יא) חיתך ישבו בה תכין בטובתך לעני אלהים אם אדם משים עצמו כחיה זו שדורסת ואוכלת ואיכא דאמרי שמסרחת ואוכלת תלמודו מתקיים בידו ואם לאו אין תלמודו מתקיים בידו ואם עושה כן הקדוש ברוך הוא עושה לו סעודה בעצמו שנאמר תכין בטובתך לעני אלהים,א"ר חייא בר אבא א"ר יוחנן מאי דכתיב (משלי כז, יח) נוצר תאנה יאכל פריה למה נמשלו דברי תורה כתאנה מה תאנה זו

54a. b She kicked him /b and b said to him: Isn’t it written as follows: “Ordered in all things and secure” /b (ii Samuel 23:5), which indicates that b if /b the Torah b is ordered in your 248 limbs, /b i.e., if you exert your entire body in studying it, b it will be secure, and if not, it will not be secure. /b The Gemara relates that b it was /b similarly b taught /b in a i baraita /i : b Rabbi Eliezer had a student who would study quietly, /b and b after three years he forgot his studies. /b ,Incidental to the story cited above involving a student of Rabbi Eliezer, the Gemara cites the following episode: b It was taught /b in a i baraita /i : b Rabbi Eliezer had a student who was liable for /b the punishment of death by b burning, /b for his sins b against God, /b but the Rabbis b said: Let him /b alone and do not punish him as he deserves, because b he served a great person. /b ,The Gemara cites instructions issued by Shmuel that are similar to those of Berurya. b Shmuel said to Rav Yehuda: Keen scholar [ i shina /i ], open your mouth and read /b from the Torah, b open your mouth and study /b the Talmud, b in order that /b your studies b should endure in you and /b that b you should live a long life, as it is stated: “For they are life to those who find them, and health to all their flesh” /b (Proverbs 4:22). b Do not read: “To those who find them [ i lemotzeihem /i ],” but /b rather b “to those who express them [ i lemotzi’eihem /i ],” with /b their b mouth. /b ,The Gemara cites additional instructions issued by Shmuel: b Shmuel said to Rav Yehuda, /b his beloved student: b Keen scholar, grab and eat, grab and drink, as the world from which we are departing is like a wedding feast, /b whose joy is only temporary, and one who does not take pleasure in it now will not be able to do so in the future.,Similarly, b Rav said to Rav Hamnuna: My son, if you have /b money, b do well for yourself. /b There is no point waiting, b as there is no pleasure in the netherworld, and death does not tarry. And if you say: I will /b save up in order to b leave for my children, who told you the law of the netherworld, /b i.e., how do you know which of you will die first ( i Arukh /i )? b People are similar to grass of the field, /b in that b these blossom, /b i.e., grow, and their actions are blessed, b and these wither /b and die.,Having expounded the verse “For they are life to those who find them” as referring to the Torah, the Gemara cites another teaching related to this verse that praises the Torah. b Rabbi Yehoshua ben Levi said: One who is walking along the way without a companion /b and is afraid b should engage in Torah /b study, b as it is stated /b with regard to the words of Torah: b “For they shall be a graceful wreath [ i livyat ḥen /i ] /b for your head, and chains about your neck” (Proverbs 1:9). The word i livyat /i is understood here as a reference to i levaya /i , accompaniment, so that the verse is interpreted to mean that Torah is a graceful accompaniment to one who is traveling., b One who feels /b pain b in his head should engage in Torah /b study, b as it is stated: “For they shall be a graceful wreath for your head.” One who feels /b pain b in his throat should engage in Torah /b study, b as it is stated: “And chains about your neck.” One who feels /b pain b in his intestines should engage in Torah /b study, b as it is stated: “It shall be health to your navel” /b (Proverbs 3:8). b One who feels /b pain b in his bones should engage in Torah /b study, b as it is stated: “And marrow to your bones” /b (Proverbs 3:8). b One who feels /b pain b in his entire body should engage in Torah /b study, b as it is stated: “And health to all their flesh” /b (Proverbs 4:22)., b Rav Yehuda, son of Rabbi Ḥiyya, said: Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood /b is that when b a person gives a drug to his fellow, it is good for this /b part of his body b and it is harmful to that /b other part of his body. b But /b the attribute of b the Holy One, Blessed be He, is not so; He gave the Torah to the Jewish people, /b and b it is a drug of life for one’s entire body, as it is stated: “And health to all their flesh.” /b ,The Gemara continues with praise for Torah study and knowledge. b Rav Ami said: What is /b the meaning of b that which is written: “For it is a pleasant thing if you keep them within you; let them be firmly attached together to your lips” /b (Proverbs 22:18)? b When are words of Torah pleasant? When you keep them within you /b and know them. b And when will you keep them within you? When they will be attached together to your lips, /b i.e., when you articulate them audibly and expound them., b Rabbi Zeira said /b that this idea is derived b from here: “A man has joy in the answer of his mouth; and a word in due season, how good it is” /b (Proverbs 15:23). b When does a man have joy? When an answer /b related to Torah study b is in his mouth. Another version: When does a man have joy in the answer of his mouth? When /b he experiences the fulfillment of: b A word in due season, how good it is, /b i.e., when he knows when and how to address each issue., b Rabbi Yitzḥak said /b that this idea is derived b from here: “But the matter is very near to you, in your mouth and in your heart, that you may do it” /b (Deuteronomy 30:14). b When /b is it b very near to you? When it is in your mouth and in your heart, that you may do it, /b i.e., when you articulate your Torah study., b Rava said /b that this idea is actually derived b from here: “You have given him his heart’s desire, and have not withheld the request of his lips, Selah” /b (Psalms 21:3). b When have You given him his heart’s desire? When You have not withheld the request of his lips, Selah, /b i.e., when he converses in words of Torah., b Rava raised an /b internal b contradiction /b in that very verse: In the beginning of the verse b it is written: “You have given him his heart’s desire,” /b implying that it is enough for one to request in his heart, whereas in the end of the verse b it is written: “And You have not withheld the request of his lips, Selah,” /b indicating that one must express his prayers verbally. Rava himself resolved the contradiction: If one b is fortunate, “You have given him his heart’s desire,” /b even if he does not give verbal expression to his wants. But if he b is not fortunate, /b at least b “You have not withheld the request of his lips, Selah.” /b ,With regard to the end of this verse, a Sage b of the school of Rabbi Eliezer ben Ya’akov taught /b the following i baraita /i : b Wherever it states i netzaḥ /i /b , b Selah, /b or b i va’ed /i /b , the matter b will never cease. i Netzaḥ /i , as it is written: “For I will not contend forever; neither will I be eternally [ i lanetzaḥ /i ] angry” /b (Isaiah 57:16), which demonstrates that i netzaḥ /i bears a similar meaning to forever., b Selah, as it is written: “As we have heard, so have we seen in the city of the Lord of Hosts, in the city of our God; may God establish it forever, Selah” /b (Psalms 48:9), which demonstrates that Selah means forever. b i Va’ed /i , as it is written: “The Lord shall reign forever and ever [ i va’ed /i ]” /b (Exodus 15:18).,In light of the previous discussion, the Gemara cites several expositions of verses proposed by Rabbi Eliezer, while first providing them with a b mnemonic: Chains, cheeks, tablets, engraved. Rabbi Eliezer said: What is /b the meaning of b that which is written: “And chains about your neck” /b (Proverbs 1:9)? b If a person makes himself like a chain that hangs loosely on the neck, /b i.e., if a scholar is not pushy and disruptive to others, b and /b he is also b seen but not seen, /b i.e., just as a chain is covered by clothes and hair, so too, the scholar does not let himself be seen, b his /b Torah b study will endure. But if not, /b if he acts in a rude and arrogant manner, b his /b Torah b study will not endure. /b , b And Rabbi Eliezer /b also b said: What is /b the meaning of b that which is written: “His cheeks are like a bed of spices” /b (Song of Songs 5:13)? b If a person makes himself /b humble b like this /b garden b bed upon which everyone treads, and like this spice with which everyone perfumes himself, /b i.e., which benefits not only the one who wears it, b his /b Torah b study will endure. But if not, his /b Torah b study will not endure. /b , b And Rabbi Eliezer /b further b said: What is /b the meaning of b that which is written: “Tablets [ i luḥot /i ] of stone” /b (Exodus 31:18)? b If a person makes his cheeks [ i leḥayav /i ] like this stone that does not wear away, his /b Torah b study will endure. But if not, /b i.e., if he is not diligent in his studies, b his /b Torah b study will not endure. /b , b And, /b lastly, b Rabbi Eliezer said: What is /b the meaning of b that which is written: /b “And the tablets were the work of God, and the writing was the writing of God, b engraved upon the tablets” /b (Exodus 32:16)? This teaches that b had the first tablets, /b the subject of this verse, b not been broken, the Torah would never have been forgotten from the Jewish people, /b as the Torah would have been engraved upon their hearts., b Rav Aḥa bar Ya’akov said: /b Had the tablets not been broken, b no nation or tongue would /b ever b have ruled over them, as it is stated: “Engraved /b ”; b do not read /b it b engraved /b [ b i ḥarut] /i but /b rather b freedom [ i ḥeirut /i ]. /b ,Similarly, b Rav Mattana said: What is /b the meaning of b that which is written: /b “The well that the princes dug out, that the nobles of the people delved, with the scepter, with their staves. b And from the wilderness they went to Mattanah” /b (Numbers 21:18)? b If a person makes himself /b humble b like this wilderness, /b which is open to all and b upon which everyone treads, his /b Torah b study will endure /b and be given to him as a gift [ i mattana /i ]. b And if not, his /b Torah b study will not endure. /b ,The Gemara relates that b Rav Yosef had a grievance against Rava, son of Rav Yosef bar Ḥama, /b who is usually referred to in the Gemara simply as Rava, and as a result of the grievance the two would never meet. b When the eve of Yom Kippur arrived, /b Rava b said: I will go and appease him. He went and found /b Rav Yosef’s b attendant mixing him a cup /b of wine. b He said to /b the attendant: b Give /b it b to me, and I will mix /b it. b He gave it to /b Rava, and Rava b mixed it. /b Rav Yosef was blind and could not see his visitor, but b when he tasted /b the wine b he said: This mixture is similar to the mixture /b of b Rava, son of Rav Yosef bar Ḥama, /b who would add extra water to the wine. Rava b said to him: It is I. /b ,Rav Yosef b said to him: Do not sit on your knees until you have explained these verses to me: What is /b the meaning of b that which is written: “And from the wilderness to Mattanah; and from Mattanah to Nahaliel; and from Nahaliel to Bamoth; and from Bamoth to the valley /b in the field of Moab, to the top of Pisgah, which looks out toward the desert” (Numbers 21:19–20)?,Rava b said to him: If a person makes himself /b humble b like this wilderness, /b which is open to all and b upon which everyone treads, the Torah will be given to him as a gift [ i mattana /i ]. And once it is given to him as a gift, he inherits it [ i neḥalo /i ] /b and b God [ i El /i ] /b makes it His inheritance, b as it is stated: “And from Mattanah to Nahaliel.” And once God has made it His inheritance, he rises to greatness, as it is stated: “And from Nahaliel to Bamoth,” /b which means heights., b And if he becomes haughty, the Holy One, Blessed be He, lowers him, as it is stated: “And from Bamoth to the valley.” And if he repents, the Holy One, Blessed be He, raises him /b back b up, as it is stated: “Every valley shall be exalted” /b (Isaiah 40:4)., b Rav Huna said: What is /b the meaning of b that which is written: “Your flock found a dwelling in it; You, O God, prepare of Your goodness for the poor” /b (Psalms 68:11)? b If a person makes himself like an animal that tramples /b its prey b and eats /b it immediately, without being particular about its food, i.e., if a scholar immediately reviews what he has heard from his teacher; b and some say, /b like an animal b that soils and eats, /b i.e., if a scholar is not particular about maintaining his honor during his Torah study, just as an animal is not particular about the quality of its food, b his /b Torah b study will endure. And if not, his /b Torah b study will not endure. And if he does so, the Holy One, Blessed be He, will Himself prepare him a feast, as it is stated: “You, O God, prepare of Your goodness for the poor,” /b indicating that God in His goodness will Himself prepare a feast for that pauper., b Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: What is /b the meaning of b that which is written: “He who guards the fig tree shall eat its fruit” /b (Proverbs 27:18)? b Why were matters of Torah compared to a fig tree? Just as this fig tree, /b

235. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 445

49b. ועל הסוטה שאין הולד ממזר,נדה דהא תפסי בה קידושין שנאמר (ויקרא טו, כד) ותהי נדתה עליו אפי' בשעת נדתה תפסי בה קידושין,סוטה נמי דהא תפסי בה קידושין,תניא נמי הכי הכל מודים בבא על הנדה ועל הסוטה ועל שומרת יבם שאין הולד ממזר,ואביי שומרת יבם מספקא ליה אי כרב אי כשמואל:,א"ר שמעון בן עזאי כו': תני שמעון בן עזאי אומר מצאתי מגלת יוחסין בירושלים וכתוב בה איש פלוני ממזר מאשת איש וכתוב בה משנת ר' אליעזר בן יעקב קב ונקי וכתוב בה מנשה הרג את ישעיה,אמר רבא מידן דייניה וקטליה אמר ליה משה רבך אמר (שמות לג, כ) כי לא יראני האדם וחי ואת אמרת (ישעיהו ו, א) ואראה את ה' יושב על כסא רם ונשא משה רבך אמר (דברים ד, ז) מי כה' אלהינו בכל קראנו אליו ואת אמרת (ישעיהו נה, ו) דרשו ה' בהמצאו משה רבך אמר (שמות כג, כו) את מספר ימיך אמלא ואת אמרת (מלכים ב כ, ו) והוספתי על ימיך חמש עשרה שנה,אמר ישעיה ידענא ביה דלא מקבל מה דאימא ליה ואי אימא ליה אישוייה מזיד אמר שם איבלע בארזא אתיוה לארזא ונסרוה כי מטא להדי פומא נח נפשיה משום דאמר (ישעיהו ו, ה) ובתוך עם טמא שפתים אנכי יושב,מכל מקום קשו קראי אהדדי,ואראה את ה' כדתניא כל הנביאים נסתכלו באספקלריא שאינה מאירה משה רבינו נסתכל באספקלריא המאירה,דרשו ה' בהמצאו הא ביחיד הא בצבור ויחיד אימת אמר רב נחמן אמר רבה בר אבוה אלו עשרה ימים שבין ראש השנה ליום הכפורים,את מספר ימיך אמלא תנאי היא דתניא את מספר ימיך אמלא

49b. b or with a i sota /i , that the offspring is not a i mamzer /i . /b ,With regard to b a menstruating woman /b the offspring is not a i mamzer /i b because /b one’s b betrothal of her takes effect, as it is stated: “And her impurity shall be upon him” /b (Leviticus 15:24). The phrase “shall be” alludes to the fact that a betrothal with her takes effect. The verse teaches that b even at the time of her /b menstrual b impurity, betrothal with her takes effect. /b ,With regard to b a i sota /i , too, /b the offspring is not a i mamzer /i b because /b one’s b betrothal of her takes effect. /b ,The Gemara notes: b This /b teaching of Abaye b is also taught /b in a i baraita /i : b All agree with regard to one who engages in sexual relations with a menstruating woman, or with a i sota /i , or with a widow waiting for her i yavam /i /b to perform levirate marriage, b that the offspring is not a i mamzer /i . /b ,The Gemara explains: b And Abaye /b did not mention the case of a b widow waiting for her i yavam /i /b because b he is uncertain whether, /b if someone other than the i yavam /i betrothed her, the i halakha /i is b in accordance with /b the opinion of b Rav /b that it does not take effect or b in accordance with /b the opinion of b Shmuel /b that it might take effect.,§ The mishna states: b Rabbi Shimon ben Azzai said: /b I found a scroll recording people’s lineages. The Gemara cites an expanded version of the contents of the scroll. b It is taught /b in a i baraita /i that b Rabbi Shimon ben Azzai said: I found a scroll /b recording people’s b lineages, in Jerusalem, and it was written in it /b that b so-and-so is a i mamzer /i from /b an adulterous union with b a married woman. And it was /b also b written in it: The teachings of Rabbi Eliezer ben Ya’akov /b measure only b a i kav /i but are clean /b and accurate, and so the i halakha /i is decided in accordance with his opinions. b And it was written in it: Manasseh, /b king of Israel, b killed Isaiah /b the prophet.,The Gemara expands on the events surrounding Isaiah’s death: b Rava said: /b Manasseh b judged him /b as a false witness for issuing statements contradicting the Torah b and /b only then b killed him. /b Manasseh b said to /b Isaiah: b Moses your master said /b in the Torah: “And He said: You cannot see My face, b for man cannot see Me and live” /b (Exodus 33:20), b and /b yet b you said: “I saw the Lord sitting upon a high and lofty throne” /b (Isaiah 6:1). b Moses your master said: /b “For b which /b great nation is there, that has God so near to it, b as the Lord our God is, whenever we call upon Him?” /b (Deuteronomy 4:7), b and /b yet b you said: “Seek the Lord while He may be found, call upon Him while He is near” /b (Isaiah 55:6), which implies that God is not always near. b Moses your master said: “I will fulfill the number of your days” /b (Exodus 23:26), which implies that each individual has a preordained allotted lifespan that he cannot outlive, b and /b yet b you said /b in a prophecy to King Hezekiah: b “And I will add to your days, fifteen years” /b (II Kings 20:6)., b Isaiah said /b to himself: b I know him, /b i.e., Manasseh, b that he will not accept whatever /b explanation b that I will say to him /b to resolve my prophecies with the words of the Torah. b And /b even b if I say it to him, I will make him into an intentional transgressor /b since he will kill me anyway. Therefore, in order to escape, b he uttered a /b divine b name /b and b was swallowed within a cedar /b tree. Manasseh’s servants b brought the cedar /b tree b and sawed through it /b in order to kill him. b When /b the saw b reached to where his mouth was, /b Isaiah b died. /b He died specifically as this point b due to that which he said: “In the midst of a people of unclean lips, I dwell” /b (Isaiah 6:5). He was punished for referring to the Jewish people in a derogatory manner.,The Gemara asks: b In any case, /b as Manasseh pointed out, these b verses contradict each other; /b how are these contradictions to be resolved?,The Gemara resolves the first contradiction: b “I saw the Lord” /b is to be understood b as it is taught /b in a i baraita /i : b All of the prophets observed /b their prophecies b through an obscure looking glass [ i aspaklaria /i ], /b i.e., their prophecies were given as metaphoric visions but were not a direct perception of the matter. However, b Moses our master observed /b his prophecies b through a clear looking glass, /b i.e., he gained a direct and accurate perception of the matter.,The Gemara resolves the second contradiction: Isaiah’s prophecy: b “Seek the Lord while He may be found,” /b does not contradict the verse in the Torah that God is near to His nation “whenever we call upon Him,” because b this /b prophecy of Isaiah was made b with regard to the individual /b and b this /b verse in the Torah is stated b with regard to a community, /b as the prayer of the community is always accepted. The Gemara asks: b And when /b is the time that God is to be found near b the individual? Rav Naḥman said Rabba bar Avuh said: These are the ten days between Rosh HaShana and Yom Kippur. /b ,The resolution of the third contradiction from the verse: b “I will fulfill the number of your days,” is /b subject to a dispute between b i tanna’im /i , as it is taught /b in a i baraita /i : The verse states: b “I will fulfill the number of your days”; /b

236. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 17

10a. ימצא חיים בעלי עושר דכתיב צדקה בעלי אגדה דכתיב וכבוד כתיב הכא וכבוד וכתיב התם (משלי ג, לה) כבוד חכמים ינחלו,תניא היה רבי מאיר אומר יש לו לבעל הדין להשיבך ולומר לך אם אלהיכם אוהב עניים הוא מפני מה אינו מפרנסן אמור לו כדי שניצול אנו בהן מדינה של גיהנם וזו שאלה שאל טורנוסרופוס הרשע את ר"ע אם אלהיכם אוהב עניים הוא מפני מה אינו מפרנסם אמר לו כדי שניצול אנו בהן מדינה של גיהנם,אמר לו [אדרבה] זו שמחייבתן לגיהנם אמשול לך משל למה הדבר דומה למלך בשר ודם שכעס על עבדו וחבשו בבית האסורין וצוה עליו שלא להאכילו ושלא להשקותו והלך אדם אחד והאכילו והשקהו כששמע המלך לא כועס עליו ואתם קרוין עבדים שנאמר (ויקרא כה, נה) כי לי בני ישראל עבדים,אמר לו ר"ע אמשול לך משל למה הדבר דומה למלך בשר ודם שכעס על בנו וחבשו בבית האסורין וצוה עליו שלא להאכילו ושלא להשקותו והלך אדם אחד והאכילו והשקהו כששמע המלך לא דורון משגר לו ואנן קרוין בנים דכתיב (דברים יד, א) בנים אתם לה' אלהיכם,אמר לו אתם קרוים בנים וקרוין עבדים בזמן שאתם עושין רצונו של מקום אתם קרוין בנים ובזמן שאין אתם עושין רצונו של מקום אתם קרוין עבדים ועכשיו אין אתם עושין רצונו של מקום אמר לו הרי הוא אומר (ישעיהו נח, ז) הלא פרוס לרעב לחמך ועניים מרודים תביא בית אימתי עניים מרודים תביא בית האידנא וקאמר הלא פרוס לרעב לחמך:,דרש רבי יהודה ברבי שלום כשם שמזונותיו של אדם קצובין לו מראש השנה כך חסרונותיו של אדם קצובין לו מראש השנה זכה הלא פרוס לרעב לחמך לא זכה ועניים מרודים תביא בית,כי הא דבני אחתיה דרבן יוחנן בן זכאי חזא להו בחילמא דבעו למיחסר שבע מאה דינרי עשינהו שקל מינייהו לצדקה פוש גבייהו שיבסר דינרי כי מטא מעלי יומא דכיפורי שדור דבי קיסר נקטינהו,אמר להו רבן יוחנן בן זכאי לא תדחלון שיבסר דינרי גבייכו שקלינהו מינייכו אמרי ליה מנא ידעת אמר להו חלמא חזאי לכו אמרו ליה ואמאי לא אמרת לן [דניתבינהו] אמר להו אמינא כי היכי דתעבדו מצוה לשמה,רב פפא הוה סליק בדרגא אישתמיט כרעיה בעי למיפל אמר השתא כן איחייב מאן דסני לן כמחללי שבתות וכעובדי עבודת כוכבים א"ל חייא בר רב מדפתי לרב פפא שמא עני בא לידך ולא פרנסתו,דתניא רבי יהושע בן קרחה אומר כל המעלים עיניו מן הצדקה כאילו עובד עבודת כוכבים כתיב הכא (דברים טו, ט) השמר לך פן יהיה דבר עם לבבך בליעל וכתיב התם (דברים יג, יד) יצאו אנשים בני בליעל מה להלן עבודת כוכבים אף כאן עבודת כוכבים,תניא א"ר אלעזר בר' יוסי כל צדקה וחסד שישראל עושין בעולם הזה שלום גדול ופרקליטין גדולין בין ישראל לאביהן שבשמים שנאמר (ירמיהו טז, ה) כה אמר ה' אל תבא בית מרזח ואל תלך לספוד ואל תנוד להם כי אספתי את שלומי מאת העם הזה [וגו' את] החסד ואת הרחמים חסד זו גמילות חסדים רחמים זו צדקה,תניא רבי יהודה אומר גדולה צדקה שמקרבת את הגאולה שנאמר (ישעיהו נו, א) כה אמר ה' שמרו משפט ועשו צדקה כי קרובה ישועתי לבא וצדקתי להגלות הוא היה אומר עשרה דברים קשים נבראו בעולם הר קשה ברזל מחתכו ברזל קשה אור מפעפעו אור קשה מים מכבין אותו מים קשים עבים סובלים אותן עבים קשים רוח מפזרתן רוח קשה גוף סובלו גוף קשה פחד שוברו פחד קשה יין מפיגו יין קשה שינה מפכחתו ומיתה קשה מכולם [וצדקה מצלת מן המיתה] דכתיב (משלי י, ב) וצדקה תציל ממות,דרש רבי דוסתאי ברבי ינאי בוא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם מביא דורון גדול למלך ספק מקבלין אותו הימנו ספק אין מקבלין אותו הימנו [ואם תמצא לומר מקבלים אותו ממנו] ספק רואה פני המלך ספק אינו רואה פני המלך והקדוש ברוך הוא אינו כן אדם נותן פרוטה לעני זוכה ומקבל פני שכינה שנאמר (תהלים יז, טו) אני בצדק אחזה פניך אשבעה בהקיץ תמונתך,רבי אלעזר יהיב פרוטה לעני והדר מצלי אמר דכתיב אני בצדק אחזה פניך מאי אשבעה בהקיץ תמונתך אמר רב נחמן בר יצחק אלו תלמידי חכמים שמנדדין שינה מעיניהם בעולם הזה והקב"ה משביען מזיו השכינה לעולם הבא,א"ר יוחנן מאי דכתיב (משלי יט, יז) מלוה ה' חונן דל אלמלא מקרא כתוב אי אפשר לאומרו כביכול עבד לוה לאיש מלוה,א"ר חייא בר אבא רבי יוחנן (רמי) כתיב (משלי יא, ד) לא יועיל הון ביום עברה וצדקה תציל ממות וכתיב (משלי י, ב) לא יועילו אוצרות רשע וצדקה תציל ממות שתי צדקות הללו למה אחת שמצילתו ממיתה משונה ואחת שמצילתו מדינה של גיהנם ואי זו היא שמצילתו מדינה של גיהנם ההוא דכתיב ביה עברה דכתיב (צפניה א, טו) יום עברה היום ההוא ואי זו היא שמצילתו ממיתה משונה

10a. “He who pursues charity and mercy, b finds life” /b (Proverbs 21:21), and with regard to wisdom it is written: “He who finds Me, finds life” (Proverbs 8:35). b Masters of wealth, as it is written: /b “He who pursues charity and mercy finds b charity,” /b meaning he will be able to give charity. b Masters of i aggada /i , as it is written: /b “He who pursues charity and mercy, finds b honor.” /b And how do we know that this refers to masters of i aggada /i ? b It is written here “honor,” and it is written there: “The wise shall inherit honor” /b (Proverbs 3:35).,§ b It is taught /b in a i baraita /i : b Rabbi Meir would say: An opponent may bring an argument against you and say to you: If your God loves the poor, for what /b reason b does He not support them /b Himself? In such a case, b say to him: /b He commands us to act as His agents in sustaining the poor, b so that through them we will be /b credited with the performance of mitzvot and therefore be b saved from the judgment of Gehenna. And this is the question that Turnus Rufus the wicked asked Rabbi Akiva: If your God loves the poor, for what /b reason b does He not support them /b Himself? Rabbi Akiva b said to him: /b He commands us to sustain the poor, b so that through them /b and the charity we give them b we will be saved from the judgment of Gehenna. /b ,Turnus Rufus b said to /b Rabbi Akiva: b On the contrary, it is this /b charity b which condemns you, /b the Jewish people, b to Gehenna /b because you give it. b I will illustrate /b this b to you with a parable. To what is this matter comparable? /b It is comparable b to a king of flesh and blood who was angry with his slave and put him in prison and ordered that he should not be fed or given to drink. And one person went ahead and fed him and gave him to drink. If the king heard about this, would he not be angry with /b that person? b And you, /b after all, b are called slaves, as it is stated: “For the children of Israel are slaves to Me” /b (Leviticus 25:55). If God decreed that a certain person should be impoverished, one who gives him charity defies the will of God., b Rabbi Akiva said to /b Turnus Rufus: b I will illustrate /b the opposite b to you with a /b different b parable. To what is this matter comparable? /b It is comparable b to a king of flesh and blood who was angry with his son and put him in prison and ordered that he should not be fed or given to drink. And one person went ahead and fed him and gave him to drink. If the king heard /b about this once his anger abated, b would he not /b react by b sending /b that person b a gift? And we are called sons, as it is written: “You are sons of the Lord your God” /b (Deuteronomy 14:1).,Turnus Rufus b said to him: You are called sons and you are called slaves. When you fulfill the will of the Omnipresent, you are called sons; when you do not fulfill the will of the Omnipresent, you are called slaves. And /b since b now you do not fulfill the will of the Omnipresent, /b the parable that I offered is more apt. Rabbi Akiva b said to him: /b The verse b states: “Is it not to share your bread with the hungry, and /b that b you shall bring the poor that are cast out to your house?” /b (Isaiah 58:7). b When /b do we b bring the poor that are cast out /b into our b houses? Now, /b when we have to billet the Roman soldiers in our homes; b and /b about that very time, the verse b states: “Is it not to share your bread with the hungry?” /b , b Rabbi Yehuda, son of Rabbi Shalom taught: Just as a person’s /b entire b livelihood is allocated to him from Rosh HaShana, /b when God issues His judgments for the entire year, b so too are a person’s /b monetary b losses allocated to him from Rosh HaShana. /b If b one merits, /b the following verse is applied to him: b “You shall share your bread with the hungry,” /b i.e., he will spend the sum allocated to him on gifts of charity; and if b he does not merit, /b the following verse is applied to him: b “You shall bring the poor that are cast out to your house, /b i.e., he will be compelled by the government to billet soldiers in his house and feed them against his will.,It is b like this /b incident b involving the nephews of Rabban Yoḥa ben Zakkai, /b who once b saw in a dream that /b his nephews b were /b destined b to lose seven hundred dinars /b over the course of the year. b He encouraged them /b and b took /b money b from them for charity, and they were left with seventeen dinars /b out of the seven hundred. b When Yom Kippur eve arrived, the government sent /b messengers who came and b took /b the remaining seventeen dinars., b Rabban Yoḥa ben Zakkai said to them: Do not fear /b that they will take even more from you; b they took from you /b the b seventeen dinars /b that were still b with you. /b The nephews b said to him: How did you know? /b Rabban Yoḥa ben Zakkai b said to them: I saw a dream about you, /b and he related his dream to them. b They said to him: And why did you not tell us /b about the dream? Rabban Yoḥa ben Zakkai b said to them: I said, /b It is better b that they perform a mitzva for its own sake. /b Had you known from the start that you were fated to lose that amount of money, the mitzva would not have been performed purely for its own sake.,The Gemara relates: b Rav Pappa was /b once b climbing /b up b a ladder /b when b his foot slipped and he almost fell. He said: Now, is the one who hates us, /b a euphemism for himself, b liable like Shabbat desecrators and idol worshippers, /b who are subject to death by stoning, which is similar to death by falling, the punishment that Rav Pappa narrowly escaped? b Ḥiyya bar Rav of Difti said to Rav Pappa: Perhaps a poor person /b once b approached you and you did not sustain him, /b and therefore you were given a glimpse of the punishment that you actually deserve., b As it is taught /b in a i baraita /i : b Rabbi Yehoshua ben Korḥa says: Anyone who turns his eyes away from /b one seeking b charity is /b considered b as if he worships idols. /b From where is this derived? b It is written here: “Beware that there be not a base thought in your heart… /b and your eye be evil against your poor brother, and you give him nothing” (Deuteronomy 15:9). b And it is written there: “Certain base men have gone out… /b and have drawn away the inhabitants of their city, saying, Let us go and serve other gods” (Deuteronomy 13:14). b Just as there, /b the base men sin with b idolatry, so too here, /b the base thought is treated like b idolatry. /b , b It is taught /b in a i baraita /i that b Rabbi Elazar, son of Rabbi Yosei, said: All /b acts of b charity and kindness that Jews perform in this world /b make b great peace and /b are b great intercessors between the Jewish people and their Father in Heaven, as it is stated: “So said the Lord, enter not into a house of mourning, neither go to lament nor bemoan them, for I have taken away My peace from this people, /b says the Lord, b both kindness and mercy” /b (Jeremiah 16:5). b “Kindness”; this /b is referring to b acts of kindness. “Mercy”; this /b is referring to acts of b charity. /b This indicates that when there is kindness and mercy, God is at peace with His people., b It is taught /b in a i baraita /i that b Rabbi Yehuda says: Great is charity in that it advances the redemption, as it is stated: “So said the Lord, uphold justice and do charity, for My salvation is near to come, and My righteousness to be revealed” /b (Isaiah 56:1). b He would say: Ten strong entities were created in the world, /b one stronger than the other. b A mountain is strong, /b but b iron, /b which is stronger, b cleaves it. Iron is strong, /b but b fire melts it. Fire is strong, /b but b water extinguishes it. Water is strong, /b but b clouds bear it. Clouds are strong, /b but b wind disperses them. Wind is strong, /b but the human b body withstands it. /b The human b body is strong, /b but b fear breaks it. Fear is strong, /b but b wine dispels it. Wine is strong, /b but b sleep drives it off. And death is stronger than them all, but charity saves /b a person b from death, as it is written: “And charity delivers from death” /b (Proverbs 10:2, 11:4)., b Rabbi Dostai, son of Rabbi Yannai, taught: Come and see that the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood. /b An illustration of b the attribute of flesh and blood /b is that when b a person brings a great gift to the king, it is uncertain whether /b the king b will accept it from him or will not accept it from him. And if you say that /b the king b will accept it from him, it is uncertain whether /b the person who brought the gift b will /b eventually b see the face of the king, or will not see the face of the king. But the Holy One, Blessed be He, does not /b act in b this way. /b Even when b a person gives a /b mere b i peruta /i to a poor person, he merits to receive the Divine Presence, as it is stated: “As for me, I will behold Your face through charity; I will be satisfied, when I awake, with Your likeness” /b (Psalms 17:15).,It is related that b Rabbi Elazar would /b first b give a i peruta /i to a poor person and /b only b then /b would he b pray. He said: As it is written /b in the same verse: b “I will behold Your face through charity.” /b The Gemara asks: b What /b is the meaning of that which is written: b “I will be satisfied, when I awake, with your likeness”? Rav Naḥman bar Yitzḥak says: These are Torah scholars, /b who in pursuit of their studies b banish sleep from their eyes in this world, and the Holy One, Blessed be He, satiates them with the radiance of the Divine Presence in the World-to-Come. /b , b Rabbi Yoḥa says: What /b is the meaning of that b which is written: “He that graciously gives to the poor makes a loan to the Lord, /b and that which he has given, He will pay him back” (Proverbs 19:17)? How can it be that one is considered to have granted a loan to God? b Were it not /b explicitly b written in the verse, it would be impossible to say this, /b that somebody who is gracious to a poor person is seen as lending to God. It would be impertinent, since b “the borrower is servant to the lender” /b (Proverbs 22:7), b as it were. /b , b Rabbi Ḥiyya bar Abba says: Rabbi Yoḥa raises a contradiction /b between two texts. In one place b it is written: “Riches profit not on the day of wrath, but charity delivers from death” /b (Proverbs 11:4), b and /b elsewhere b it is written: “Treasures of wickedness profit nothing, but charity delivers from death” /b (Proverbs 10:2). b Why /b is it necessary to have b these two /b verses about b charity, /b that it delivers from death? Rabbi Ḥiyya bar Abba continues: b One /b verse serves to teach b that /b charity b delivers from an unnatural death /b in this world, b and one /b verse serves to teach b that /b charity b delivers from the judgment of Gehenna /b in the World-to-Come. b And /b in b which /b of the verses b is that /b charity b which delivers from the judgment of Gehenna /b mentioned? It is in b that /b verse b in which “wrath” is written, as /b with regard to the day of judgment b it is written: “That day is a day of wrath” /b (Zephaniah 1:15). b And which /b type of charity b is that which delivers from an unnatural death? /b

237. Plotinus, Enneads, 1.2.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •christ, son of god Found in books: Conybeare (2006), The Irrational Augustine, 87

238. Anon., Pistis Sophia, 2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 443

239. Anon., The Acts of Paul And Thecla, 229 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •roman empire/sociopolitical realm resonance of son of god in •emperors son of god as title for •son of god latin and greek terminology •son of god as title for jesus christ •son of god as title for roman emperors Found in books: Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 28

240. Pseudo Clementine Literature, Homilies, 8.7-8.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sons of god, as sethians •sons of god, as angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 248, 261, 264

241. Eusebius of Caesarea, Preparation For The Gospel, 15.2.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 444

242. Eusebius of Caesarea, Commentary On Psalms, 23.1032, 23.1128 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419, 438

243. Eusebius of Caesarea, Commentary On Isaiah, 1.66 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 449

244. Eusebius of Caesarea, Demonstration of The Gospel, 9.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 442

245. Eusebius of Caesarea, Ecclesiastical History, 1.3.12, 4.26.14, 6.17, 7.32.19 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •son of god •sons of god, as angels •sons of god, euhemeristic interpretations of •sons of god, allegorical interpretations of Found in books: Allison (2018), 4 Baruch, 442, 445; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 148, 198, 217

1.3.12. And therefore, although he did not possess like honors with those whom we have mentioned, he is called Christ more than all of them. And as himself the true and only Christ of God, he has filled the whole earth with the truly august and sacred name of Christians, committing to his followers no longer types and images, but the uncovered virtues themselves, and a heavenly life in the very doctrines of truth. 4.26.14. Accordingly when I went East and came to the place where these things were preached and done, I learned accurately the books of the Old Testament, and send them to you as written below. Their names are as follows: of Moses, five books: Genesis, Exodus, Numbers, Leviticus, Deuteronomy; Jesus Nave, Judges, Ruth; of Kings, four books; of Chronicles, two; the Psalms of David, the Proverbs of Solomon, Wisdom also, Ecclesiastes, Song of Songs, Job; of Prophets, Isaiah, Jeremiah; of the twelve prophets, one book ; Daniel, Ezekiel, Esdras. From which also I have made the extracts, dividing them into six books. Such are the words of Melito. 7.32.19. I know that many other things have been said by them, some of them probable, and some approaching absolute demonstration, by which they endeavor to prove that it is altogether necessary to keep the passover and the feast of unleavened bread after the equinox. But I refrain from demanding this sort of demonstration for matters from which the veil of the Mosaic law has been removed, so that now at length with uncovered face we continually behold as in a glass Christ and the teachings and sufferings of Christ. But that with the Hebrews the first month was near the equinox, the teachings also of the Book of Enoch show.

246. Nag Hammadi, Apocalypse of Peter, 2.7-2.8, 2.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 443

247. Nag Hammadi, On The Origin of The World, 105.20-105.29 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jesus, as son of demiurge god •demiurge, jesus as son of god of israel Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 268

248. Nag Hammadi, The Letter of Peter To Philip, 133.13-34.19, 133.13, 133.14, 133.15, 133.16, 133.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 443

249. Nag Hammadi, The Apocalypse of Adam, 6.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 434

250. John Chrysostom, Homilies On Matthew, 2.2, 26.39 (4th cent. CE - 5th cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419

251. Anon., Numbers Rabba, 5.3, 9.24, 20.2 (4th cent. CE - 9th cent. CE) Tagged with subjects: •sons of god, men Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 211

5.3. דָּבָר אַחֵר, אַל תַּכְרִיתוּ וגו', הֲדָא הוּא דִכְתִיב (מלכים ב יד, כז): וְלֹא דִבֶּר ה' לִמְחוֹת אֶת שֵׁם יִשְׂרָאֵל מִתַּחַת הַשָּׁמָיִם, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְבַקֵּשׁ שֶׁיָּמוּת אֶחָד מֵהֶם, רְאֵה מַה כְּתִיב (ישעיה נו, ג): וְאַל יֹאמַר בֶּן הַנֵּכָר וגו', וּמַה עַל בֶּן נֵכָר אָמַרְתִּי שֶׁלֹא לְפָסְלוֹ עַל אַחַת כַּמָּה וְכַמָּה יִשְׂרָאֵל שֶׁהֵם בָּנַי, הֱוֵי: וְלֹא דִּבֶּר ה' לִמְחוֹת וגו'. וְכֵן הַגִּבְעוֹנִים שֶׁהָיוּ גֵּרִים גְּרוּרִים וְלֹא הָיוּ גֵּרֵי אֱמֶת אֶלָּא מִן הַיִּרְאָה נִתְגַּיְּרוּ קִבַּלְתִּי אוֹתָם, וְעַל שֶׁבִּקֵּשׁ שָׁאוּל לְהִזְדַּקֵּק לָהֶם וְהָרַג הַכֹּהֲנִים שֶׁהָיוּ מַסְפִּיקִין מְזוֹנוֹתָן, הֲרַגְתִּיו. וְלֹא עוֹד אֶלָּא שֶׁהֵבֵאתִי שָׁלשׁ שָׁנִים רָעָב בִּשְׁבִילָם, שֶׁנֶּאֱמַר (שמואל ב כא, א): וַיְהִי רָעָב בִּימֵי דָוִד וגו', וּמַה אִם לַגִּבְעוֹנִים שֶׁבָּאוּ אֶצְלְכֶם לֹא פָסַלְתִּי, לְבָנַי אֲנִי פּוֹסֵל, הֱוֵי: וְלֹא דִּבֶּר ה' לִמְחוֹת וגו', וְעַל אַחַת כַּמָּה וְכַמָּה לַלְוִיִּם שֶׁהֵם מְשָׁרְתִים לְפָנַי, הֱוֵי: אַל תַּכְרִיתוּ. אַל תַּכְרִיתוּ, הֲדָא הוּא דִכְתִיב (נחום א, ז): טוֹב ה' לְמָעוֹז בְּיוֹם צָרָה, אֵין מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִדַת בָּשָׂר וָדָם, מֶלֶךְ בָּשָׂר וָדָם שֶׁמָּרְדָה עָלָיו מְדִינָה, הוּא עוֹשֶׂה בָהּ אַנְדְּרוֹלוֹמוּסְיָא וְהוֹרֵג הַטּוֹבִים עִם הָרָעִים, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, בְּשָׁעָה שֶׁהַדּוֹר מַכְעִיס לְפָנָיו הוּא מְמַלֵּט הַצַּדִּיקִים וּמְאַבֵּד לָרְשָׁעִים, חָטָא דּוֹר אֱנוֹשׁ אִבֵּד אוֹתָם, הִצִּיל לַחֲנוֹךְ (בראשית ה, כד): וַיִּתְהַלֵּךְ חֲנוֹךְ, לָמָּה (נחום א, ז): בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ. דּוֹר הַמַּבּוּל הִכְעִיסוּ וְאִבְּדָן וְהִצִּיל לְנֹחַ (בראשית ו, ח): וְנֹחַ מָצָא חֵן בְּעֵינֵי ה', הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ. סְדוֹמִיִּים הִכְעִיסוּ וְאִבְּדָם וְהִצִּיל לוֹט, שֶׁנֶּאֱמַר (בראשית יט, כט): וַיְהִי בְּשַׁחֵת ה' אֶת עָרֵי הַכִּכָּר וגו', הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ. הֵבִיא חשֶׁךְ עַל הַמִּצְרִיִּים (שמות י, כג): וּלְכָל בְּנֵי יִשְׂרָאֵל הָיָה אוֹר, הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ, יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם בָּאוּ לַמִּדְבָּר עָשׂוּ אוֹתוֹ מַעֲשֶׂה חוּץ מִשִּׁבְטוֹ שֶׁל לֵוִי, שֶׁנֶּאֱמַר (שמות לב, כו): מִי לַה' אֵלָי וַיֵּאָסְפוּ אֵלָיו כָּל בְּנֵי לֵוִי, מִיָּד עָמַד משֶׁה וְהָרַג לַחוֹטְאִים עַל יְדֵי שֵׁבֶט לֵוִי, שֶׁנֶּאֱמַר (שמות לב, כח): וַיַּעֲשׂוּ בְנֵי לֵוִי כִּדְבַר משֶׁה, וְנָגַף הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֵׂי מַעֲשֵׂה הָעֵגֶל וְלֹא נָגַף שֵׁבֶט לֵוִי, שֶׁנֶּאֱמַר (שמות לב, לה): וַיִּגֹּף ה' וגו', הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שֵׁבֶט לֵוִי חָסוּ בִּי וְקִדְשׁוּ שְׁמִי בָּעֵגֶל, הַדִין הוּא שֶׁאֵדַע אוֹתָם לְטוֹב וְאַצִּילֵם מִצָּרָה, לְפִיכָךְ הִזְהִיר לְמשֶׁה וּלְאַהֲרֹן עַל בְּנֵי קְהָת שֶׁהָיוּ לְוִיִּם שֶׁלֹא יִתְכַּלּוּ בְּמַעֲשֵׂה הָאָרוֹן, הֲדָא הוּא דִכְתִיב: אַל תַּכְרִיתוּ וגו'. 9.24. תָּנֵי (גמרא סוטה ח-ב): הָיָה רַבִּי מֵאִיר אוֹמֵר, מִנַּיִן שֶׁבַּמִּדָּה שֶׁאָדָם מוֹדֵד בָּהּ מוֹדְדִים לוֹ, שֶׁנֶּאֱמַר (ישעיה כז, ח): בְּסַאסְּאָה בְּשַׁלְּחָהּ תְּרִיבֶנָּה, אֵין לִי אֶלָּא דָּבָר שֶׁהוּא סְאָה, מִנַּיִן לַמּוֹדֵד בְּתַרְקַב וַחֲצִי תַרְקַב קַב וַחֲצִי קַב, רֹבַע וַחֲצִי רֹבַע, תּוֹמָן וְעוּכְלָא מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה ט, ד): כִּי כָּל סְאוֹן סֹאֵן בְּרַעַשׁ, רִבָּה כָּאן סְאוֹת הַרְבֵּה: אֵין לִי אֶלָא דָּבָר הַבָּא בַּמִּדָּה, מִנַּיִן שֶׁאֲפִלּוּ פְּרוּטוֹת מִצְטָרְפוֹת לְחֶשְׁבּוֹן גָּדוֹל, תַּלְמוּד לוֹמַר (קהלת ז, כז): אַחַת לְאַחַת לִמְצֹא חֶשְׁבּוֹן, בַּנֹּהַג שֶׁבָּעוֹלָם אָדָם נִכְשַׁל בַּעֲבֵרָה שֶׁחַיָּבִין עָלֶיהָ מִיתָה בִּידֵי שָׁמַיִם, מֵת שׁוֹרוֹ, אָבְדָה תַּרְנְגָלְתּוֹ, אָבְדָה צְלוֹחִיתוֹ, נִכְשַׁל בְּאֶצְבָּעוֹ, הַחֶשְׁבּוֹן מִתְמַצֶּה, אַחַת מִתְאָרְעָה לְאַחַת וְהַחֶשְׁבּוֹן מִתְמַצֶּה. כַּמָּה הוּא מִצּוּי חֶשְׁבּוֹן, עַד אֶחָד. וְכֵן אַתְּ מוֹצֵא בְּסוֹטָה שֶׁבַּמִּדָּה שֶׁמָּדְדָה בָּהּ מוֹדְדִין לָהּ, הִיא עָמְדָה לְפָנָיו כְּדֵי שֶׁתְּהֵא נָאָה בְּעֵינָיו, לְפִיכָךְ כֹּהֵן מַעֲמִידָהּ לִפְנֵי הַכֹּל לְהַרְאוֹת אֶת קְלוֹנָהּ, שֶׁנֶּאֱמַר (במדבר ה, יח): וְהֶעֱמִיד הַכֹּהֵן אֶת הָאִשָּׁה לִפְנֵי ה', זֶה שַׁעַר נִיקָנוֹר. הִיא פֵּרְסָה סוּדְרִין נָאִין עַל רֹאשָׁהּ, לְפִיכָךְ כֹּהֵן נוֹטֵל כִּפָּה מֵעַל רֹאשָׁהּ וְנוֹתְנָהּ תַּחַת כַּפּוֹת רַגְלֶיהָ. הִיא קִשְׁטָה לוֹ פָּנֶיהָ, לְפִיכָךְ פָּנֶיהָ מוֹרִיקוֹת. הִיא כִּחֲלָה לוֹ עֵינֶיהָ, לְפִיכָךְ עֵינֶיהָ בּוֹלְטוֹת. הִיא קָלְעָה לוֹ שְׂעָרָהּ, לְפִיכָךְ כֹּהֵן סוֹתֵר אֶת שְׂעָרָהּ. הִיא הֶרְאֲתָה לוֹ בְּאֶצְבְּעוֹתֶיהָ, לְפִיכָךְ צִפָּרְנֶיהָ נוֹשְׁרוֹת. הִיא חָגְרָה לוֹ בַּצִּלְצוּל, לְפִיכָךְ כֹּהֵן מֵבִיא חֶבֶל הַמִּצְרִי וְקוֹשֵׁר לְמַעְלָה מִדַּדֶּיהָ. הִיא פָּשְׁטָה לוֹ יְרֵכָהּ, לְפִיכָךְ יְרֵכָהּ נוֹפֶלֶת. הִיא קִבַּלְתּוֹ עַל כְּרֵסָהּ, לְפִיכָךְ בִּטְנָהּ צָבָה. הִיא הֶאֱכִילַתּוּ מַעֲדַנֵּי עוֹלָם, לְפִיכָךְ קָרְבָּנָהּ מַאֲכַל בְּהֵמָה. הִיא הִשְׁקַתּוּ יַיִן מְשֻׁבָּח בְּכוֹסוֹת מְשֻׁבָּחוֹת, לְפִיכָךְ כֹּהֵן מַשְׁקָהּ מַיִם הַמָּרִים בְּמַקֵּדָה שֶׁל חֶרֶס. הִיא עָשְׂתָה בַּסֵּתֶר, יוֹשֵׁב בְּסֵתֶר עֶלְיוֹן שָׂם בָּהּ פָּנִים, שֶׁנֶּאֱמַר (איוב כד, טו): וְעֵין נֹאֵף שָׁמְרָה נֶשֶׁף לֵאמֹר לֹא תְשׁוּרֵנִי עָיִן וְסֵתֶר פָּנִים יָשִׂים. דָּבָר אַחֵר, הִיא עָשְׂתָה בַּסֵּתֶר הַמָּקוֹם פִּרְסְמָהּ בַּגָּלוּי, שֶׁנֶּאֱמַר (משלי כו, כו): תִּכַּסֶּה שִׂנְאָה בְּמַשָּׁאוֹן תִּגָּלֶה רָעָתוֹ בְקָהָל, אַנְשֵׁי דוֹר הַמַּבּוּל לֹא נִתְגָּאוּ לִפְנֵי הַמָּקוֹם אֶלָּא מִתּוֹךְ טוֹבָה שֶׁהִשְׁפִּיעַ לָהֶם, שֶׁנֶּאֱמַר (איוב כא, ט יג): בָּתֵּיהֶם שָׁלוֹם מִפָּחַד וגו' שׁוֹרוֹ עִבַּר וגו' יְשַׁלְּחוּ כַצֹּאן עֲוִילֵיהֶם וגו' יִשְׂאוּ כְּתֹף וְכִנּוֹר וגו' יְכַלּוּ בַטּוֹב יְמֵיהֶם וגו', הִיא גָרְמָה לָהֶם (איוב כא, יד טו): וַיֹּאמְרוּ לָאֵל סוּר מִמֶּנּוּ וגו' מַה שַּׁדַּי כִּי נַעַבְדֶנּוּ וגו'. אָמְרוּ [סדום] דּוֹר הַמַּבּוּל הוֹאִיל וְאֵין לוֹ עָלֵינוּ טַרְחוּת אֶלָּא שְׁתֵּי טִפּוֹת שֶׁל גְּשָׁמִים הַלָּלוּ, אֵין אָנוּ צְרִיכִין, יֵשׁ לָנוּ מַעְיָנוֹת וּנְחָלִים שֶׁאָנוּ מִסְתַּפְּקִים מֵהֶם מַיִם בֵּין בִּימוֹת הַחַמָּה בֵּין בִּימוֹת הַגְּשָׁמִים, שֶׁנֶּאֱמַר (בראשית ב, ו): וְאֵד יַעֲלֶה מִן הָאָרֶץ וגו'. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא בַּטּוֹבָה שֶׁהֵטַבְתִּי לָכֶם בָּהּ אַתֶּם מִתְגָּאִים לְפָנַי, בָּהּ אֲנִי נִפְרָע מִכֶּם, שֶׁנֶּאֱמַר (בראשית ז, יא כג): בַּיּוֹם הַזֶּה נִבְקעוּ וגו' וַיִּמַח אֶת כָּל הַיְקוּם וגו'. רַבִּי יוֹסֵי בֶּן דּוֹרְמַסְקִית אוֹמֵר הֵם לֹא נִתְגָּאוּ לִפְנֵי הַמָּקוֹם אֶלָּא בְּגַלְגַּל הָעַיִן שֶׁדּוֹמֶה לַמַּיִם, שֶׁנֶּאֱמַר (בראשית ו, ב): וַיִּרְאוּ בְנֵי הָאֱלֹהִים אֶת בְּנוֹת הָאָדָם, אַף הַמָּקוֹם לֹא נִפְרַע מֵהֶם אֶלָּא בְּגַלְגַּל הַמַּיִם הַדּוֹמֶה לָעַיִן, שֶׁנֶּאֱמַר: בַּיּוֹם הַזֶּה נִבְקְעוּ וגו'. אַנְשֵׁי הַמִּגְדָּל לֹא נִתְגָּאוּ לִפְנֵי הַמָּקוֹם אֶלָּא בִּשְׁבִיל טוֹבָה שֶׁהִשְׁפִּיעַ לָהֶם, שֶׁנֶּאֱמַר (בראשית יא, א ב): וַיְהִי כָל הָאָרֶץ שָׂפָה וגו' וַיְהִי בְּנָסְעָם מִקֶּדֶם וגו', וְאֵין יְשִׁיבָה אֶלָא אֲכִילָה וּשְׁתִיָּה, שֶׁנֶּאֱמַר (שמות לב, ו): וַיֵּשֶׁב הָעָם לֶאֱכֹל וְשָׁתוֹ, הִיא גָרְמָה לָהֶם, שֶׁנֶּאֱמַר (בראשית יא, ד): וַיֹּאמְרוּ הָבָה נִבְנֶה לָּנוּ וגו', וּבָהּ נִפְרַע מֵהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (בראשית יא, ח ט): וַיָּפֶץ ה' אֹתָם מִשָּׁם וגו' עַל כֵּן קָרָא שְׁמָהּ בָּבֶל וגו'. אַנְשֵׁי סְדוֹם לֹא נִתְגָּאוּ לִפְנֵי הַמָּקוֹם אֶלָּא בִּשְׁבִיל טוֹבָה שֶׁהִשְׁפִּיעַ לָהֶם, מַהוּ אוֹמֵר בְּאַרְצָם (איוב כח, ה ח): אֶרֶץ מִמֶּנָּה יֵצֵא לָחֶם וגו' מְקוֹם סַפִּיר וגו' נָתִיב לֹא יְדָעוֹ עָיִט וגו' לֹא הִדְרִיכוּהוּ בְנֵי שָׁחַץ וגו'. אָמְרוּ סְדוֹם הוֹאִיל וּמָזוֹן יוֹצֵא מֵאַרְצֵנוּ, כֶּסֶף וְזָהָב יוֹצֵא מֵאַרְצֵנוּ, אֲבָנִים טוֹבִים וּמַרְגָּלִיּוֹת יוֹצְאוֹת מֵאַרְצֵנוּ, אֵין אָנוּ צְרִיכִין שֶׁיָּבוֹא אָדָם אֶצְלֵנוּ, שֶׁאֵין בָּאִין אֵלֵינוּ אֶלָּא לְחַסְּרֵנוּ, נַעֲמֹד וּנְשַׁכַּח אֶת הָרֶגֶל מִבֵּינוֹתֵינוּ. אָמַר לָהֶם הַמָּקוֹם בַּטּוֹבָה שֶׁהֵטַבְתִּי לָכֶם אַתֶּם מְבַקְּשִׁים לְשַׁכַּח אֶת הָרֶגֶל מִבֵּינוֹתֵיכֶם, אֲנִי אֲשַׁכַּח אֶתְכֶם מִן הָעוֹלָם, מַהוּ אוֹמֵר (איוב כח, ד): פָּרַץ נַחַל מֵעִם גָּר וגו', (איוב יב, ה ו): לַפִּיד בּוּז לְעַשְׁתּוּת שַׁאֲנָן וגו' יִשְׁלָיוּ אֹהָלִים וגו', הִיא גָרְמָה לָהֶם (איוב יב, ו): לַאֲשֶׁר הֵבִיא אֱלוֹהַּ בְּיָדוֹ, וְכֵן הוּא אוֹמֵר (יחזקאל טז, מח מט): חַי אָנִי נְאֻם ה' אֱלֹהִים אִם עָשְׂתָה סְדֹם אֲחוֹתֵךְ הִיא וּבְנוֹתֶיהָ כַּאֲשֶׁר עָשִׂית אַתְּ וּבְנוֹתָיִךְ, הִנֵּה זֶה הָיָה עֲוֹן סְדוֹם אֲחוֹתֵךְ וגו', וְכָל כָּךְ לָמָּה (יחזקאל טז, מט): וְיַד עָנִי וְאֶבְיוֹן לֹא הֶחֱזִיקָה וגו'. מִצְרַיִם לֹא נִתְגָּאוּ לִפְנֵי הַמָּקוֹם אֶלָּא בַּמַּיִם, שֶׁנֶּאֱמַר (שמות א, כב): וַיְצַו פַּרְעֹה לְכָל עַמּוֹ וגו' כָּל הַבֵּן הַיִּלּוֹד וגו', אַף הַמָּקוֹם לֹא נִפְרַע מֵהֶם אֶלָּא בַּמַּיִם, שֶׁנֶּאֱמַר (שמות טו, ד): מַרְכְּבֹת פַּרְעֹה וגו'. סִיסְרָא לֹא נִתְגָּאֶה לִפְנֵי הַמָּקוֹם אֶלָּא בִּשְׁבִיל לִגְיוֹנוֹת שֶׁאֵין מְקַבְּלִין שָׂכָר, שֶׁנֶּאֱמַר (שופטים ה, יט): בָּאוּ מְלָכִים נִלְחָמוּ וגו' אָז נִלְחֲמוּ וגו', אַף הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא נִפְרַע מֵהֶם אֶלָּא בַּלִּגְיוֹנוֹת שֶׁאֵין מְקַבְּלִין שָׂכָר, שֶׁנֶּאֱמַר (שופטים ה, כ): מִן שָׁמַיִם נִלְחָמוּ וגו', לֹא זָזוּ מִשָּׁם וְלֹא סְפָנוּהוּ מִפְּנֵי שֶׁהוּא גּוֹלְיָר. שִׁמְשׁוֹן מָרַד בְּעֵינָיו, שֶׁנֶּאֱמַר (שופטים יד, ג): וַיֹּאמֶר שִׁמְשׁוֹן אֶל אָבִיו אוֹתָהּ קַח לִי כִּי הִיא יָשְׁרָה בְעֵינָי, אַף הוּא לָקָה בְּעֵינָיו, שֶׁנֶּאֱמַר (שופטים טז, כא): וַיֹּאחֲזוּהוּ פְּלִשְׁתִּים וַיְנַקְּרוּ אֶת עֵינָיו. כָּתוּב אֶחָד אוֹמֵר (שופטים יד, א): וַיֵּרֶד שִׁמְשׁוֹן תִּמְנָתָה, וְכָתוּב אֶחָד אוֹמֵר (בראשית לח, יג): הִנֵּה חָמִיךְ עֹלֶה תִמְנָתָה, רַב אָמַר שְׁתֵּי תִּמְנוֹת הָיוּ אַחַת שֶׁל יְהוּדָה וְאַחַת שֶׁל שִׁמְשׁוֹן. אָמַר רַבִּי אַיְּבוּ בַּר נַגָּרִי, כְּגוֹן הָדָא בֵּית מָעוֹן, שֶׁיּוֹרְדִים לָהּ מִפְּלוּגְתָא וְעוֹלִים לָהּ מִטְּבֶרְיָא. רַבִּי סִימוֹן אוֹמֵר תִּמְנָתָה אַחַת הָיְתָה וְלָמָּה כְּתִיב בָּהּ יְרִידָה וַעֲלִיָּה, אֶלָּא שֶׁל יְהוּדָה שֶׁהָיְתָה לְשֵׁם שָׁמַיִם, לְפִיכָךְ כְּתִיב בָּהּ עֲלִיָּה, שֶׁל שִׁמְשׁוֹן שֶׁלֹא הָיְתָה לְשֵׁם שָׁמַיִם, לְפִיכָךְ כְּתִיב בָּהּ יְרִידָה. כְּתִיב (שופטים יד, ה): וַיָּבֹאוּ עַד כַּרְמֵי תִמְנָתָה, אָמַר רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק מְלַמֵּד שֶׁהָיוּ אָבִיו וְאִמּוֹ מַרְאִים לוֹ כַּרְמֵי תִמְנָתָה זְרוּעִים כִּלְאַיִם וְאוֹמְרִים לוֹ כְּשֵׁם שֶׁכַּרְמֵיהֶם זְרוּעִים כִּלְאַיִם כָּךְ בְּנוֹתֵיהֶם זְרוּעוֹת כִּלְאַיִם. (שופטים יד, ד): וְאָבִיו וְאִמּוֹ לֹא יָדְעוּ כִּי מֵה' הִיא, אָמַר רַבִּי אֶלְעָזָר בְּשִׁבְעָה מְקוֹמוֹת כְּתִיב (דברים ז, ג): לֹא תִתְחַתֵּן בָּם, אָמַר רַבִּי אָבִין לֵאָסֵר שִׁבְעָה עֲמָמִים, וְכֹה הוּא אוֹמֵר הָכֵן, אָמַר רַבִּי יִצְחָק (משלי ג, לד): אִם לַלֵּצִים הוּא יָלִיץ וְלַעֲנָוִים יִתֶּן חֵן. תָּנֵי (גמרא סוטה ט-ב): רַבִּי אוֹמֵר תְּחִלַּת קִלְקוּלוֹ בְּעַזָּה, לְפִיכָךְ לָקָה בְּעַזָּה, תְּחִלַּת קִלְקוּלוֹ בְּעַזָּה, דִּכְתִיב (שופטים טז, א): וַיֵּלֶךְ שִׁמְשׁוֹן עֲזָתָה וַיַּרְא שָׁם אִשָּׁה זוֹנָה וַיָּבֹא אֵלֶיהָ, לְפִיכָךְ לָקָה בְּעַזָּה, דִּכְתִיב (שופטים טז, כא): וַיּוֹרִידוּ אוֹתוֹ עַזָּתָה וַיַּאַסְרוּהוּ בַּנְחֻשְׁתַּיִם וַיְהִי טוֹחֵן בְּבֵית הָאֲסוּרִים. אֵיתִיבוּן וְהָכְתִיב (שופטים יד, א): וַיֵּרֶד שִׁמְשׁוֹן תִּמְנָתָה, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן דֶּרֶךְ נִשֹּׂוּאִין הָיוּ שֶׁל תִּמְנָתָה, אֲבָל תְּחִלַּת קִלְקוּלוֹ בְּעַזָּה הָיְתָה. (שופטים טז, ד): וַיְהִי אַחֲרֵי כֵן וַיֶּאֱהַב אִשָּׁה בְּנַחַל שׂוֹרֵק וגו', מַהוּ בְּנַחַל שׂוֹרֵק, שֶׁנַּעֲשָׂה כְּאִילָן שֶׁאֵין עוֹשֶׂה פֵּרוֹת, כָּךְ כֵּיוָן שֶׁנִּשְׁתַּלֵּשׁ בַּחֵטְא נַעֲשָׂה מוּעָד לַעֲבֵרָה. (שופטים טז, ד): וּשְׁמָהּ דְּלִילָה, רַבִּי אוֹמֵר אִלְּמָלֵא לֹא נִקְרָא שְׁמָהּ דְּלִילָה הָיְתָה רְאוּיָה שֶׁתִּקָּרֵא כֵּן, דִּלְדְּלָה אֶת כֹּחוֹ, דִּלְדְּלָה אֶת מַעֲשָׂיו, דִּלְדְּלָה אֶת לִבּוֹ. כְּתִיב (שופטים טז, יח): וַתֵּרֶא דְלִילָה כִּי הִגִּיד לָהּ אֶת כָּל לִבּוֹ וגו', מְנָא יָדְעָה, אָמַר רַבִּי חָנָן נִכָּרִין דִּבְרֵי אֱמֶת. נַחְמָנִי אָמַר יָדְעָה בֵיהּ בְּאוֹתוֹ צַדִּיק דְּלָא מַפִּיק שֵׁם שָׁמַיִם לְבַטָּלָה, כֵּיוָן דְּאָמַר לָהּ (שופטים טז, יז): נְזִיר אֱלֹהִים אֲנִי, אָמְרָה הַשְׁתָּא וַדַּאי קֻשְׁטָא קָא אָמַר. דִּלְדְּלָה אֶת כֹּחוֹ, דִּכְתִיב (שופטים טז, יט): וַיָּסַר כֹּחוֹ מֵעָלָיו. (שופטים טז, כא): וַיְהִי טוֹחֵן בְּבֵית הָאֲסוּרִים, אָמַר רַבִּי יוֹחָנָן אֵין טְחִינָה אֶלָּא לְשׁוֹן עֲבֵרָה, וְכֵן הוּא אוֹמֵר (איוב לא, י): תִּטְחַן לְאַחֵר אִשְׁתִּי וגו', מְלַמֵּד שֶׁכָּל אֶחָד וְאֶחָד הֵבִיא לוֹ אִשְׁתּוֹ בְּבֵית הָאֲסוּרִין כְּדֵי שֶׁתִּתְעַבֵּר מִמֶּנּוּ, הַיְנוּ דְּאַמְרֵי אִינְשֵׁי, קַמֵּי דְשָׁתֵי חַמְרָא, חַמְרָא. קַמֵּי רָפוֹקָא גְּרִידָא דְיַבְּלָא. אָמַר רַבִּי יִצְחָק דְּבֵי רַבִּי אַמֵּי לְפִי שֶׁנִּתְאַוָּה שִׁמְשׁוֹן לְדָבָר טָמֵא לְפִיכָךְ נִתְלוּ חַיָּיו בְּדָבָר טָמֵא, שֶׁנֶּאֱמַר (שופטים טו, יט): וַיִּבְקַע אֱלֹהִים אֶת הַמַּכְתֵּשׁ אֲשֶׁר בַּלֶּחִי וַיֵּצְאוּ וגו' (שופטים טז, כח): וַיִּקְרָא שִׁמְשׁוֹן אֶל ה' וַיֹּאמַר ה' אֱלֹהִים זָכְרֵנִי נָא וגו', מַה זְּכִירָה הָיְתָה לוֹ אֵצֶל הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוּא מִתְאַוֶּה לִזְנוּת, אָמַר רַבִּי יְהוּדָה בְּשֵׁם רַב אָמַר שִׁמְשׁוֹן לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹן הָעוֹלָמִים זְכָר לִי עֶשְׂרִים שָׁנָה שֶׁשָּׁפַטְתִּי אֶת יִשְׂרָאֵל וְלֹא אָמַרְתִּי לְאֶחָד מֵהֶם הַעֲבֵר לִי מַקֵּל מִמָּקוֹם לְמָקוֹם. מַהוּ (שופטים טז, כח): הָאֱלֹהִים וְאִנָּקְמָה נְקַם אַחַת מִשְּׁתֵי עֵינַי מִפְּלִשְׁתִּים, אָמַר רַב אַחָא אָמַר לְפָנָיו רִבּוֹן הָעוֹלָם, תֵּן לִי שְׂכַר עֵינִי אַחַת בָּעוֹלָם הַזֶּה וּשְׂכַר עֵינִי אַחַת תְּהֵא מְתֻקֶּנֶת לִי לֶעָתִיד לָבוֹא. אַבְשָׁלוֹם בִּשְׂעָרוֹ מָרַד, שֶׁהָיָה מִתְגָּאֶה בּוֹ, שֶׁנֶּאֱמַר (שמואל ב יד, כה כו): וּכְאַבְשָׁלוֹם לֹא הָיָה אִישׁ יָפֶה בְּכָל יִשְׂרָאֵל, וּבְגַלְּחוֹ אֶת רֹאשׁוֹ וְהָיָה מִקֵּץ יָמִים לַיָּמִים וגו', לְפִיכָךְ נִתְלָה בִּשְׂעָרוֹ, שֶׁנֶּאֱמַר (שמואל ב יד, כו) (שמואל ב יח, ט): וַיֶּחֱזַק רֹאשׁוֹ בָאֵלָה וַיֻּתַּן בֵּין הַשָּׁמַיִם. תָּנֵי (גמרא נזיר ד-ב): רַבִּי יְהוּדָה הַנָּשִׂיא אוֹמֵר אַבְשָׁלוֹם נְזִיר עוֹלָם הָיָה, אֶחָד לִשְׁנֵים עָשָׂר חֹדֶשׁ הָיָה מְגַלֵּחַ, שֶׁנֶּאֱמַר (שמואל ב טו, ז ח): וַיְהִי מִקֵּץ אַרְבָּעִים שָׁנָה וַיֹּאמֶר אַבְשָׁלוֹם אֶל הַמֶּלֶךְ אֵלְכָה נָּא וַאֲשַׁלֵּם אֶת נִדְרִי, כִּי נֵדֶר נָדַר עַבְדְּךָ וגו'. וּמְגַלֵּחַ אֶחָד לִשְׁנֵים עָשָׂר חֹדֶשׁ, שֶׁנֶּאֱמַר (שמואל ב יד, כו): וְהָיָה מִקֵּץ יָמִים לַיָּמִים אֲשֶׁר יְגַלֵּחַ וגו', יָלֵיף יָמִים, יָמִים, מִבָּתֵּי עָרֵי חוֹמָה, דִּכְתִיב (ויקרא כה, כט): יָמִים תִּהְיֶה גְאֻלָּתוֹ, מַה לְּהַלָּן שְׁנֵים עָשָׂר חֹדֶשׁ אַף כָּאן שְׁנֵים עָשָׂר חֹדֶשׁ. רַבִּי נְהוֹרָאי אוֹמֵר מְגַלֵּחַ אֶחָד לִשְׁלשִׁים יוֹם, יָלֵיף לֵיהּ מִכֹּהֲנִים שֶׁנֶּאֱמַר בָּהֶם (יחזקאל מד, כ): וְרֹאשָׁם לֹא יְגַלֵּחוּ וּפֶרַע לֹא יְשַׁלֵּחוּ, וְיוֹתֵר מִשְּׁלשִׁים יוֹם הֲוֵי פֶּרַע, וְגַבֵּי כֹּהֲנִים מַה טַעַם אֵין רַשָּׁאִין לְגַדֵּל פֶּרַע מִשּׁוּם כָּבוֹד, הָכֵי נָמֵי אִכָּא כָּבוֹד. רַבִּי יוֹסֵי אוֹמֵר מְגַלֵּחַ מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת, שֶׁכֵּן מָצִינוּ בִּבְנֵי טְבֶרְיָה וּבְנֵי צִפּוֹרִי מְגַלְּחִין מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת. (שמואל ב יד, כו): וְשָׁקַל אֶת שְׂעַר רֹאשׁוֹ מָאתַיִם שְׁקָלִים וגו', אַבְשָׁלוֹם אָמַר רַבִּי חֲנִינָא כַּחֲרוּבִית גְּדוֹלָה הָיָה, יָכוֹל כַּכִּידוֹן, רַבִּי בֵּיבַי בְּשֵׁם רַבִּי יוֹחָנָן אוֹמֵר בַּדִּין [בדין] הָיָה עָשׂוּי, אָמַר רַבִּי חֲנִינָא כַּד סְלַקֵּית לְהָכָא נְסַבֵית אֱזוֹרִי וֶאֱזוֹרֵיהּ דִּבְרִי וֶאֱזוֹרֵיהּ דַּחֲמָרֵיהּ מַקָּפָא כּוֹרָתָא דַּחֲרוּבִיתָא דְּאַרְעָא דְיִשְׂרָאֵל וְלָא מָטוֹן, קַצֵּית חַד חֲרוּב וּנְגַר מְלָא יְדִי דְּבָשׁ. אַבָּא שָׁאוּל אוֹמֵר קוֹבֵר מֵתִים הָיִיתִי פַּעַם אַחַת נִפְתְּחָה מְעָרָה מִתַּחְתִּי וְעָמַדְתִּי בְּגַלְגַּל עֵינָיו שֶׁל מֵת עַד חוֹטְמִי, כְּשֶׁחָזַרְתִּי לְאָחוֹר אָמְרוּ לִי שֶׁל אַבְשָׁלוֹם הָיְתָה. שֶׁמָּא תֹאמַר אַבָּא שָׁאוּל נַנָּס הָיָה, לָאו, אֶלָּא אַבָּא שָׁאוּל אָרֹךְ בְּדוֹרוֹ הָיָה וְרַבִּי טַרְפוֹן מַגִּיעַ לִכְתֵפוֹ הָיָה. רַבִּי טַרְפוֹן אָרֹךְ בְּדוֹרוֹ הָיָה וְרַבִּי עֲקִיבָא מַגִּיעַ לִכְתֵפוֹ, רַבִּי עֲקִיבָא אָרֹךְ בְּדוֹרוֹ הָיָה וְרַבִּי מֵאִיר מַגִּיעַ לִכְתֵפוֹ, רַבִּי מֵאִיר אָרֹךְ בְּדוֹרוֹ הָיָה וְרַבִּי מַגִיעַ לִכְתֵפוֹ, רַבִּי אָרֹךְ בְּדוֹרוֹ הָיָה וְרַב מַגִּיעַ לִכְתֵפוֹ, רַב אָרֹךְ בְּדוֹרוֹ הָיָה וְרַב יְהוּדָה מַגִּיעַ לִכְתֵפוֹ, רַב יְהוּדָה אָרֹךְ בְּדוֹרוֹ הָיָה וְאַדָא דַּיָּאלָא מַגִּיעַ לִכְתֵפוֹ, פַּשְׁתִּיבְנָא דְּפוּמְבְּדִיתָא קָאי לְאַדָּא דַיָּאלָא עַד פַּלְגֵּיהּ, כֻּלֵּי עַלְמָא קָיְמֵי לֵיהּ לְפַשְׁתִּיבְנָא דְפוּמְבְּדִיתָא עַד פַּלְגֵּיהּ. כָּתוּב (שמואל ב יד, כה): וּכְאַבְשָׁלוֹם לֹא הָיָה אִישׁ יָפֶה בְּכָל יִשְרָאֵל לְהַלֵּל מְאֹד, יָכוֹל בַּכֹּל תַּלְמוּד לוֹמַר (שמואל ב יד, כה): מִכַּף רַגְלוֹ וְעַד קָדְקָדוֹ לֹא הָיָה בוֹ מוּם, וְדִכְוָתֵיהּ (שמואל א ט, ב): וְלוֹ הָיָה בֵן וּשְׁמוֹ שָׁאוּל בָּחוּר וָטוֹב, יָכוֹל בַּכֹּל תַּלְמוּד לוֹמַר (שמואל ב יד, כה): מִשִּׁכְמוֹ וָמַעְלָה גָּבֹהַּ מִכָּל הָעָם. תָּנֵי דְבֵי רַבִּי יִשְׁמָעֵאל בְּעֵת שֶׁנִּתְלָה אַבְשָׁלוֹם בָּאֵלָה, שְׁקַל סַפְסֵירָא בְּעָא לְמִפְסְקֵיהּ, בְּאוֹתָהּ שָׁעָה נִבְקַע שְׁאוֹל מִתַּחְתָּיו, וּלְפִי שֶׁבָּא עַל עֶשֶׂר פִּלַּגְשֵׁי אָבִיו, שֶׁנֶּאֱמַר (שמואל ב טו, טז): וַיַּעֲזֹב הַמֶּלֶךְ אֵת עֶשֶׂר נָשִׁים, וְאוֹמֵר (שמואל ב טז, כב): וַיָּבֹא אַבְשָׁלוֹם אֶל פִּלַּגְשֵׁי אָבִיו, לְפִיכָךְ נִתְּנוּ בוֹ עֶשֶׂר לוֹנְכֵיאוֹת, שֶׁנֶּאֱמַר (שמואל ב יח, טו): וַיָּסֹבּוּ עֲשָׂרָה נְעָרִים. כְּתִיב (שמואל ב יח, יח): וְאַבְשָׁלֹם לָקַח וַיַּצֶּב לוֹ בְחַיָּו, מַאי לָקַח, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ שֶׁלָּקַח מֶקַח רַע לְעַצְמוֹ. (שמואל ב יח, יח): אֶת מַצֶּבֶת אֲשֶׁר בְּעֵמֶק הַמֶּלֶךְ, אָמַר רַבִּי חֲנִינָא בַּר פָּפָּא בְּעֵצָה עֲמֻקָּה שֶׁל מַלְכּוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (שמואל ב יב, יא): כֹּה אָמַר ה' הִנְנִי מֵקִים עָלֶיךָ רָעָה מִבֵּיתֶךָ וְלָקַחְתִּי אֶת נָשֶׁיךָ וגו'. וְדִכְוָתֵיהּ (בראשית לז, יד): וַיִּשְׁלָחֵהוּ מֵעֵמֶק חֶבְרוֹן, אָמַר רַבִּי חֲנִינָא בַּר פָּפָּא בְּעֵצָה עֲמֻקָּה שֶׁל אוֹתוֹ צַדִּיק שֶׁקָּבוּר בְּחֶבְרוֹן, (בראשית טו, יג): יָדֹעַ תֵּדַע כִּי גֵּר יִהְיֶה זַרְעֲךָ וגו', (שמואל ב יח, יח): כִּי אָמַר אֵין לִי בֵּן, וְכָתוּב אֶחָד אוֹמֵר (שמואל ב יד, כז): וַיִּוָּלְדוּ לְאַבְשָׁלוֹם שְׁלוֹשָׁה בָנִים וּבַת אַחַת וּשְׁמָהּ תָּמָר, אָמַר רַבִּי יִצְחָק בַּר אַבְדִּימֵי שֶׁלֹא הָיָה לוֹ בֵּן רָאוּי לְמַלְכוּת, וּלְפִי שֶׁגָּנַב אַבְשָׁלוֹם שָׁלשׁ גְנֵבוֹת, לֵב אָבִיו, וְלֵב בֵּית דִּין, וְלֵב אַנְשֵׁי יִשְׂרָאֵל, לְפִיכָךְ נִקְבְּעוּ בוֹ שְׁלשָׁה שְׁבָטִים בְּלִבּוֹ, (שמואל ב יח, יד): וַיִּתְקָעֵם בְּלֵב אַבְשָׁלוֹם עוֹדֶנוּ חַי בְּלֶב הָאֵלָה. לֵב אָבִיו מִנַּיִן (שמואל ב טו, ז): וַיְהִי מִקֵּץ אַרְבָּעִים שָׁנָה וַיֹּאמֶר אַבְשָׁלוֹם אֶל הַמֶּלֶךְ וגו', כָּל יָמָיו שֶׁל דָּוִד לֹא מָלַךְ אֶלָּא אַרְבָּעִים שָׁנָה, הָכָא הוּא אוֹמֵר הָכֵן, אֶלָּא מִשָּׁעָה שֶׁשָּׁאֲלוּ יִשְׂרָאֵל מֶלֶךְ, (שמואל ב טו, ח): כִּי נֵדֶר נָדַר עַבְדְּךָ וגו', אֲמַר לֵיהּ מַאן אַתְּ בָּעֵי כַּדּוּן, אֲמַר לֵיהּ כְּתָב לִי חַד פִּתָּק דִּתְרֵין גַּבְרִין דִּנְסִיבוֹן עִמִּי. אֲמַר לֵיהּ אֱמֹר לִי לְמַאן אַתְּ בָּעֵי, אֲמַר לֵיהּ כְּתֹב לִי סְתָם לְמַאן דַּאֲנָא בָּעֵי אֲנָא נָסֵב, כָּתַב לֵיהּ סְתָם, אֲזַל וּצְמַת לֵיהּ תְּרֵין תְּרֵין גַּבְרִין, עַד דִּצְמַת לֵיהּ מָאתָן גַּבְרִין, הֲדָא הוּא דִכְתִיב (שמואל ב טו, יא): וְאֶת אַבְשָׁלוֹם הָלְכוּ מָאתַיִם אִישׁ מִירוּשָׁלַיִם קְרֻאִים וְהֹלְכִים לְתֻמָּם וְלֹא יָדְעוּ כָּל דָּבָר. קְרֻאִים מִדָּוִד, וְהֹלְכִים לְתֻמָּם מֵאַבְשָׁלוֹם, וְלֹא יָדְעוּ כָּל דָּבָר מֵעֲצַת אֲחִיתֹפֶל. אָמַר רַבִּי הוּנָא בְּשֵׁם רַבִּי אַחָא כֻּלָּם רָאשֵׁי סַנְהֶדְּרָאוֹת הָיוּ, וְכֵיוָן דַּחֲמוֹן מִלַּיָּה אָתְיָן לְחִלּוּפִין, אָמְרוּ רִבּוֹן הָעוֹלָמִים נִפְּלָה נָא בְּיַד דָּוִד וְאַל יִפֹּל דָּוִד בְּיָדֵינוּ, שֶׁאִם נוֹפְלִים אָנוּ בְּיַד דָּוִד מִתְרַחֵם עָלֵינוּ, וְאִם נוֹפֵל דָּוִד בְּיָדֵינוּ אֵין אָנוּ מִתְרַחֲמִים עָלָיו, שֶׁנֶּאֱמַר (תהלים נה, יט): פָּדָה בְשָׁלוֹם נַפְשִׁי וגו', הֲרֵי שֶׁגָּנַב לֵב אָבִיו. לֵב בֵּית דִּין, (שמואל ב טו, ד ו): וַיֹּאמֶר אַבְשָׁלוֹם מִי יְשִׂמֵנִי שֹׁפֵט בָּאָרֶץ וגו' וְהָיָה בִּקְרָב אִישׁ לְהִשְׁתַּחֲוֹת לוֹ וגו' וַיַּעַשׂ אַבְשָׁלוֹם כַּדָּבָר הַזֶּה לְכָל יִשְׂרָאֵל, לֵב אַנְשֵׁי יִשְׂרָאֵל מִנַּיִן (שמואל ב טו, ו): וַיְגַנֵּב אַבְשָׁלוֹם אֶת לֵב אַנְשֵׁי יִשְׂרָאֵל. וְכֵן סַנְחֵרִיב לֹא נִתְגָּאָה לִפְנֵי הַמָּקוֹם אֶלָּא עַל יְדֵי מַלְאָךְ, שֶׁנֶּאֱמַר (ישעיה לז, כד): בְּיַד עֲבָדֶיךָ חֵרַפְתָּ ה', וְאָבוֹא מְרוֹם קִצּוֹ וגו', אַף הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא נִפְרַע מִמֶּנּוּ אֶלָּא עַל יְדֵי מַלְאָךְ, שֶׁנֶּאֱמַר (מלכים ב יט, לה): וַיֵּצֵא מַלְאַךְ ה' וַיַּךְ בְּמַחֲנֵה אַשּׁוּר וגו'. כֻּלָּם מְלָכִים קוֹשְׁרֵי כְּתָרִים בְּרָאשֵׁיהֶם. נְבוּכַדְנֶצַּר אָמַר אֵין כָּל בָּאֵי עוֹלָם כְּדָאִין לִשְׁרוֹת בֵּינֵיהֶם, עָשָׂה לוֹ עָב קְטַנָּה וְדָר בְּתוֹכָהּ, שֶׁנֶּאֱמַר (ישעיה יד, יד): אֶעֱלֶה עַל בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה יד, יג יד): אַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה וגו', אֲנִי אוֹרִידְךָ אֶל שְׁאוֹל, הֲדָא הוּא דִכְתִיב (ישעיה יד, טו): אַךְ אֶל שְׁאוֹל תּוּרָד וגו', אָמַר לוֹ אַתָּה אָמַרְתָּ אֵין כָּל בָּאֵי עוֹלָם כְּדָאִין לִשְׁרוֹת בֵּינֵיהֶם, אַתָּה אֵין אַתָּה כְּדַאי לִשְׁרוֹת בֵּינֵיהֶם, (דניאל ד, כט): וּמִן אֲנָשָׁא לָךְ טָרְדִין וְעִם חֵיוַת בָּרָא מְדֹרָךְ וגו', (דניאל ד, ל): בֵּהּ שַׁעֲתָא מִלְּתָא סָפַת וגו', (דניאל ד, כו): לִקְצַת יַרְחִין תְּרֵי עֲשַׂר וגו'. 20.2. וַיַּרְא בָּלָק בֶּן צִפּוֹר, מָה רָאָה, רָאָה בַּפֻּרְעָנוּת שֶׁעֲתִידָה לָבוֹא עַל יִשְׂרָאֵל מִכָּל שׂוֹנְאָיו, שֶׁכֻּלָּם הָיוּ בָּאִים בְּמִלְחָמוֹת וּבְשִׁעְבּוּד שֶׁהֵן יְכוֹלִין לַעֲמֹד בָּהֶן, וְזֶה כְּאָדָם שֶׁמּוֹצִיא דָּבָר וְעוֹקֵר אֻמָּה שְׁלֵמָה. וַיַּרְא בָּלָק, נוֹחַ לָרְשָׁעִים שֶׁיִּהְיוּ סוּמִין, שֶׁעֵינֵיהֶם מְבִיאִין רָעָה לָעוֹלָם, בְּדוֹר הַמַּבּוּל כְּתִיב (בראשית ו, ב): וַיִּרְאוּ בְנֵי הָאֱלֹהִים, וּכְתִיב (בראשית ט, כב): וַיַּרְא חָם אֲבִי כְנַעַן, וּכְתִיב (בראשית יב, טו): וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה, וְכֵן כֻּלָּם, וְכָאן וַיַּרְא בָּלָק. וַיַּרְא בָּלָק מָשָׁל לְמֶלֶךְ שֶׁהוֹשִׁיב שׁוֹמְרִים לְשָׁמְרוֹ מִן הַגַּיִּס, וְהָיָה בָּטוּחַ עֲלֵיהֶם שֶׁהָיוּ גִּבּוֹרִים, עָבַר הַגַּיִּס וַהֲרָגָן, וְהָיָה מְרַתֵּת עַל עַצְמוֹ. וְכֵן בָּלָק רָאָה מֶה עָשׂוּ בְּסִיחוֹן וְעוֹג שֶׁהָיָה מַעֲלֶה עֲלֵיהֶן שָׂכָר לְשָׁמְרוֹ, וְנִתְיָרֵא מֵעַצְמוֹ. וְעוֹד שֶׁרָאָה נִסִּים שֶׁל נַחֲלֵי אַרְנוֹן. 20.2. וַיִּבֶן שִׁבְעָה מִזְבְּחֹת, וַיֹּאמֶר אֶל בָּלָק הִתְיַצֵּב כֹּה עַל עֹלָתֶךָ, וַיִּקָּר ה' אֶל בִּלְעָם וַיָּשֶׂם דָּבָר בְּפִיו (במדבר כג, יד טז), כְּאָדָם שֶׁנּוֹתֵן בָּלִינוֹס בְּפִי בְּהֵמָה וּפוֹקְמָהּ לְהֵיכָן שֶׁיִּרְצֶה, כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹקֵם אֶת פִּיו, כֵּיוָן שֶׁאָמַר לוֹ: שׁוּב אֶל בָּלָק וּבָרְכֵם, אָמַר מָה אֲנִי הוֹלֵךְ אֶצְלוֹ לָפוּחַ אֶת נַפְשׁוֹ, בִּקֵּשׁ לֵילֵךְ לְעַצְמוֹ, נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לוֹ בָּלִינוֹס (במדבר כג, טז): שׁוּב אֶל בָּלָק וְכֹה תְדַבֵּר. (במדבר כג, יז): וַיָּבֹא אֵלָיו וְהִנּוֹ נִצָּב עַל עֹלָתוֹ. בָּרִאשׁוֹנָה כְּתִיב בּוֹ (במדבר כג, ו): הוּא וְכָל שָׂרֵי מוֹאָב, כְּשֶׁרָאוּ שֶׁלֹא הוֹעִילוּ כְּלוּם הִנִּיחוּהוּ וְנִשְׁתַּיְרוּ מִקְצָת שָׂרֵי מוֹאָב אִתּוֹ. (במדבר כג, יז): וַיֹּאמֶר לוֹ בָּלָק מַה דִּבֶּר ה', שֶׁרָאָה שֶׁאֵינוֹ בִּרְשׁוּת עַצְמוֹ לוֹמַר מַה שֶּׁהָיָה רוֹצֶה, יָשַׁב לוֹ וְהָיָה מְשַׂחֵק בּוֹ, כֵּיוָן שֶׁרָאָה בִּלְעָם שֶׁהָיָה מְשַׂחֵק, אָמַר לוֹ בִּלְעָם עֲמֹד, אֵין אַתָּה רַשַּׁאי לֵישֵׁב וְדִבְרֵי הַמָּקוֹם נֶאֱמָרִים. (במדבר כג, יח): קוּם בָּלָק וּשְׁמָע הַאֲזִינָה עָדַי בְּנוֹ צִפֹּר, שְׁנֵיהֶם הָיוּ מָנֶה בֶּן פְּרָס, שֶׁהָיוּ עוֹשִׂין עַצְמָן גְּדוֹלִים מֵאֲבוֹתֵיהֶם. (במדבר כג, יט): לֹא אִישׁ אֵל וִיכַזֵּב, אֵינוֹ כְּבָשָׂר וָדָם, שֶׁבָּשָׂר וָדָם קוֹנֶה אוֹהֲבִים, מוֹצֵא אֲחֵרִים יָפִים מֵהֶם כּוֹפֵר בָּרִאשׁוֹנִים, וְהוּא אֵינוֹ כֵן, אִי אֶפְשָׁר לוֹ לָשׁוּב מִשְּׁבוּעַת הָאָבוֹת הָרִאשׁוֹנִים. (במדבר כג, יט): הַהוּא אָמַר וְלֹא יַעֲשֶׂה, אוֹמֵר לְהָבִיא עֲלֵיהֶן רָעוֹת, אִם עָשׂוּ תְּשׁוּבָה הוּא מְבַטְּלָן, אַתְּ מוֹצֵא כָּתוּב בַּתּוֹרָה (שמות כב, יט): זֹבֵחַ לָאֱלֹהִים יָחֳרָם וגו', וְעָשׂוּ אֶת הָעֵגֶל וְהָיוּ רְאוּיִין לִכְלָיָה, וְהָיִיתִי סָבוּר לְקַלְּלָן וּלְהַכְחִידָן, וּמְעַט עָשׂוּ תְּשׁוּבָה, וּבִטֵּל (שמות לב, יד): וַיִּנָּחֶם ה' עַל הָרָעָה, וְכֵן בִּמְקוֹמוֹת הַרְבֵּה שֶׁאָמַר עַל יְכָנְיָה (ירמיה כב, ל): כִּי לֹא יִצְלַח מִזַּרְעוֹ אִישׁ, וְאוֹמֵר (חגי ב, כב): וְהָפַכְתִּי כִּסֵּא מַמְלָכוֹת וְהִשְׁמַדְתִּי חֹזֶק מַמְלְכוֹת הַגּוֹיִם, (חגי ב, כג): בַּיּוֹם הַהוּא נְאֻם ה' צְבָאוֹת אֶקָחֲךָ זְרֻבָּבֶל בֶּן שְׁאַלְתִּיאֵל עַבְדִּי נְאֻם ה' וְשַׂמְתִּיךָ כַּחוֹתָם עַל לִבִּי, וּבִטֵּל מַה שֶּׁאָמַר לְאָבִיו (ירמיה כב, כד): חַי אָנִי נְאֻם ה' כִּי אִם יִהְיֶה כָּנְיָהוּ בֶן יְהוֹיָקִים מֶלֶךְ יְהוּדָה חוֹתָם עַל יַד יְמִינִי כִּי מִשָּׁם אֶתְּקֶנְךָּ. וְכֵן בְּאַנְשֵׁי עֲנָתוֹת (ירמיה יא, כג): וּשְׁאֵרִית לֹא תִהְיֶה לָהֶם, כֵּיוָן שֶׁעָשׂוּ תְּשׁוּבָה קִיְּמָן, דִּכְתִיב (נחמיה ז, כז): אַנְשֵׁי עֲנָתוֹת מֵאָה. לֹא הִבִּיט אָוֶן בְּיַעֲקֹב (במדבר כג, כא), אָמַר בִּלְעָם אֵינוֹ מִסְתַּכֵּל בָּעֲבֵרוֹת שֶׁבְּיָדָם וְאֵינוֹ מִסְתַּכֵּל אֶלָּא בַּגֵּאוּת שֶׁלָּהֶן, (במדבר כג,כא): ה' אֱלֹהָיו עִמּוֹ וּתְרוּעַת מֶלֶךְ בּוֹ, אָמַרְתָּ לִי (במדבר כב, ו): לְכָה נָא אָרָה לִּי יַעֲקֹב, פַּרְדֵּס שֶׁיֵּשׁ לוֹ שׁוֹמֵר אֵין הַגַּנָּב יָכוֹל לְהַזִּיקוֹ, וְאִם יָשֵׁן לוֹ הַגַּנָּב נִכְנָס, וְאֵלּוּ (תהלים קכא, ד): הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל, וְהֵיאַךְ אֲנִי יָכוֹל לְהַזִּיקָן. ה' אֱלֹהָיו עִמּוֹ, אָמַר לוֹ בָּלָק הוֹאִיל וְאֵינְךָ יָכוֹל לִגַּע בָּהֶן מִפְּנֵי משֶׁה מְשַׁמְּשָׁן, רְאֵה זֶה שֶׁעוֹמֵד אַחֲרָיו מַה יִּהְיֶה, אָמַר לוֹ אַף הוּא קָשֶׁה כְּמוֹתוֹ, וּתְרוּעַת מֶלֶךְ בּוֹ, תּוֹקֵעַ וּמֵרִיעַ וּמַפִּיל חוֹמָה. (במדבר כג, כב): אֵל מוֹצִיאָם מִמִּצְרָיִם, אָמַרְתָּ לִי (במדבר כב, ה): עַם יָצָא מִמִּצְרַיִם, מֵעַצְמָן, וְאֵינוֹ כֵן אֶלָּא הוּא הוֹצִיאָם. (במדבר כג, כב): כְּתוֹעֲפֹת רְאֵם, כָּךְ הוּא מִדָּתוֹ חָטְאוּ קִמְעָא הוֹרִידָן כָּעוֹף, שֶׁנֶּאֱמַר (הושע ט, יא): אֶפְרַיִם כָּעוֹף יִתְעוֹפֵף כְּבוֹדָם, זָכוּ מַעֲלָן וּמְרוֹמְמָן כָּעָב, שֶׁנֶּאֱמַר (ישעיה ס, ח): מִי אֵלֶּה כָּעָב תְּעוּפֶינָה. (במדבר כג, כג): כִּי לֹא נַחַשׁ בְּיַעֲקֹב וְלֹא קֶסֶם בְּיִשְׂרָאֵל, הֲרֵי אַתְּ מְחַזֵּר וּמְנַחֵשׁ וּמְקַסֵּם בְּאֵיזֶה מָקוֹם תִּשְׁלֹט בָּהֶם, וְהֵם אֵינָם כֵּן, כְּשֶׁהֵן צְרִיכִין לְהִלָּחֵם בְּשׂוֹנֵא עוֹמֵד כֹּהֵן גָּדוֹל וְלוֹבֵשׁ אוּרִים וְתֻמִּים וְנִשְׁאַל בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, וְכָל הַגּוֹיִם מְקַסְּמִים וּמְנַחֲשִׁים, וְאֵלּוּ מְשַׁבְּרִין אוֹתָם בִּתְשׁוּבָה, שֶׁנֶּאֱמַר (ישעיה מד, כה): מֵפֵר אֹתוֹת בַּדִּים וְקֹסְמִים יְהוֹלֵל. (במדבר כג, כג): כָּעֵת יֵאָמֵר לְיַעֲקֹב וּלְיִשְׂרָאֵל מַה פָּעַל אֵל, רָאֲתָה עֵינוֹ אֶת יִשְׂרָאֵל יוֹשְׁבִין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כְּתַלְמִיד לִפְנֵי רַבּוֹ לֶעָתִיד לָבוֹא וְשׁוֹאֲלִין מִמֶּנּוּ כָּל פָּרָשָׁה וּפָרָשָׁה לָמָּה נִכְתְּבָה, וְכֵן הוּא אוֹמֵר (ישעיה כג, יח): כִּי לַיּשְׁבִים לִפְנֵי ה' יִהְיֶה סַחְרָהּ לֶאֱכֹל לְשָׂבְעָה וְלִמְכַסֶּה עָתִיק. וְאוֹמֵר (ישעיה ל, כ): וְלֹא יִכָּנֵף עוֹד מוֹרֶיךָ וְהָיוּ עֵינֶיךָ רֹאוֹת אֶת מוֹרֶיךָ, וּמַלְאֲכֵי הַשָּׁרֵת רוֹאִין אוֹתָן וְשׁוֹאֲלִין אוֹתָן מָה הוֹרָה לָכֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, לְפִי שֶׁאֵינָן יְכוֹלִין לִכָּנֵס בִּמְחִיצָתָן, שֶׁנֶּאֱמַר: כָּעֵת יֵאָמֵר לְיַעֲקֹב וגו'. הֶן הֶן עָם כְּלָבִיא יָקוּם (במדבר כג, כד), אֵין אֻמָּה בָּעוֹלָם כַּיּוֹצֵא בָהֶם, הֲרֵי הֵן יְשֵׁנִים מִן הַתּוֹרָה וּמִן הַמִּצְווֹת וְעוֹמְדִין מִשְּׁנָתָן כַּאֲרָיוֹת וְחוֹטְפִין קְרִיאַת שְׁמַע וּמַמְלִיכִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא, וְנַעֲשִׂין כַּאֲרָיוֹת וּמַפְלִיגִין לְדֶרֶךְ אֶרֶץ, לְמַשָֹּׂא וּמַתָּן, אִם נִתְקַל אֶחָד מֵהֶם בְּכֻלָּם אוֹ אִם מְחַבְּלִין בָּאִין לִגַּע בְּאֶחָד מֵהֶן, מַמְלִיךְ לְהַקָּדוֹשׁ בָּרוּךְ הוּא (במדבר כג, כד): לֹא יִשְׁכַּב עַד יֹאכַל טֶרֶף, כְּשֶׁהוּא אוֹמֵר (דברים ו, ד): ה' אֶחָד, נֶאֱכָלִין הַמְחַבְּלִין מִפָּנָיו וּמְלַחֲשִׁין אַחֲרָיו: בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד, וּבוֹרְחִין, וְהוּא נִסְמָךְ בִּקְרִיאַת שְׁמַע מִשּׁוֹמְרֵי הַיּוֹם לְשׁוֹמְרֵי הַלַּיְלָה, וּכְשֶׁבָּא לִישֹׁן מַפְקִיד רוּחוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים לא, ו): בְּיָדְךָ אַפְקִיד רוּחִי. וּכְשֶׁנִּנְעַר מַמְלִיךְ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הַשּׁוֹמְרִים בַּלַּיְלָה מוֹסְרִין אוֹתוֹ לְשׁוֹמְרֵי הַיּוֹם, שֶׁנֶּאֱמַר (תהלים קל, ו): נַפְשִׁי לַה' מִשֹּׁמְרִים לַבֹּקֶר שֹׁמְרִים לַבֹּקֶר, לָכֵן בִּלְעָם אוֹמֵר אֵי זוֹ אֻמָּה כָּזּוֹ. (במדבר כג, כד): וְדַם חֲלָלִים, מִתְנַבֵּא שֶׁאֵין משֶׁה מֵת עַד שֶׁיִּתֵּן נְקָמָה בּוֹ וּבַחֲמֵשֶׁת מַלְכֵי מִדְיָן, שֶׁנֶּאֱמַר: לֹא יִשְׁכַּב עַד יֹאכַל טֶרֶף, זֶה בִּלְעָם, הֱוֵי: וְדַם חֲלָלִים יִשְׁתֶּה. (במדבר לא, ח): וְאֶת מַלְכֵי מִדְיָן הָרְגוּ עַל חַלְלֵיהֶם. (במדבר לא, ו): וּכְלֵי הַקֹּדֶשׁ זֶה הַצִּיץ שֶׁכָּתוּב בּוֹ (שמות כח, לו): קֹדֶשׁ לַה', (במדבר לא, ו): וַחֲצֹצְרוֹת הַתְּרוּעָה בְּיָדוֹ, אָמַר לָהֶם משֶׁה לְיִשְׂרָאֵל, בִּלְעָם הָרָשָׁע עוֹשֶׂה לָהֶם כְּשָׁפִים וּפוֹרֵחַ וּמַפְרִיחַ לַחֲמֵשֶׁת הַמְלָכִים, הַרְאוּ לוֹ אֶת הַצִּיץ שֶׁשְּׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא גָּלוּף עָלָיו וְהֵן נוֹפְלִין, תֵּדַע שֶׁכֵּן כְּתִיב (במדבר לא, ח): וְאֶת מַלְכֵי מִדְיָן הָרְגוּ עַל חַלְלֵיהֶם אֶת אֱוִי וְאֶת רֶקֶם וְאֶת בִּלְעָם בֶּן בְּעוֹר, מַה בִּקֵּשׁ אוֹתוֹ רָשָׁע עִם מַלְכֵי מִדְיָן, לֹא כָךְ כְּתִיב (במדבר כד, כה): וַיָּקָם בִּלְעָם וַיֵּלֶךְ וַיָּשָׁב לִמְקֹמוֹ, אֶלָּא מִשֶּׁשָּׁמַע שֶׁנָּפְלוּ בַּעֲצָתוֹ עֶשְׂרִים וְאַרְבָּעָה אֶלֶף, חָזַר לִטֹּל מֵהֶן שְׂכָרוֹ, לְכָךְ כְּתִיב בִּלְעָם בֶּן בְּעוֹר עִם חֲמֵשֶׁת מַלְכֵי מִדְיָן.

20.2. "\"And Balak the son of Zippor saw\"",

252. Ephrem, Hymns Against The Heresies, 8.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •jesus, son of god Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 87

253. Ephrem, Commentary On Genesis, 6.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •sons of god, men Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 211

254. Ephrem, Hymns On Paradise, 1.11 (4th cent. CE - 4th cent. CE) Tagged with subjects: •sons of god, as sethians Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 225

255. Ephrem, Sermons, 1.178 (4th cent. CE - 4th cent. CE) Tagged with subjects: •jesus, son of god Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 87

256. Cyril of Alexandria, Commentarii In Joannem, 3.116 (4th cent. CE - 5th cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419

257. Augustine, The City of God, 18.37-18.38 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sons of god, euhemeristic interpretations of •sons of god, allegorical interpretations of •sons of god, as angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 15, 202, 218, 220

18.37. In the time of our prophets, then, whose writings had already come to the knowledge of almost all nations, the philosophers of the nations had not yet arisen - at least, not those who were called by that name, which originated with Pythagoras the Samian, who was becoming famous at the time when the Jewish captivity ended. Much more, then, are the other philosophers found to be later than the prophets. For even Socrates the Athenian, the master of all who were then most famous, holding the pre-eminence in that department that is called the moral or active, is found after Esdras in the chronicles. Plato also was born not much later, who far out went the other disciples of Socrates. If, besides these, we take their predecessors, who had not yet been styled philosophers, to wit, the seven sages, and then the physicists, who succeeded Thales, and imitated his studious search into the nature of things, namely, Anaximander, Anaximenes, and Anaxagoras, and some others, before Pythagoras first professed himself a philosopher, even these did not precede the whole of our prophets in antiquity of time, since Thales, whom the others succeeded, is said to have flourished in the reign of Romulus, when the stream of prophecy burst forth from the fountains of Israel in those writings which spread over the whole world. So that only those theological poets, Orpheus, Linus, and Mus us, and, it may be, some others among the Greeks, are found earlier in date than the Hebrew prophets whose writings we hold as authoritative. But not even these preceded in time our true divine, Moses, who authentically preached the one true God, and whose writings are first in the authoritative canon; and therefore the Greeks, in whose tongue the literature of this age chiefly appears, have no ground for boasting of their wisdom, in which our religion, wherein is true wisdom, is not evidently more ancient at least, if not superior. Yet it must be confessed that before Moses there had already been, not indeed among the Greeks, but among barbarous nations, as in Egypt, some doctrine which might be called their wisdom, else it would not have been written in the holy books that Moses was learned in all the wisdom of the Egyptians, Acts 7:22 as he was, when, being born there, and adopted and nursed by Pharaoh's daughter, he was also liberally educated. Yet not even the wisdom of the Egyptians could be antecedent in time to the wisdom of our prophets, because even Abraham was a prophet. And what wisdom could there be in Egypt before Isis had given them letters, whom they thought fit to worship as a goddess after her death? Now Isis is declared to have been the daughter of Inachus, who first began to reign in Argos when the grandsons of Abraham are known to have been already born. 18.38. If I may recall far more ancient times, our patriarch Noah was certainly even before that great deluge, and I might not undeservedly call him a prophet, forasmuch as the ark he made, in which he escaped with his family, was itself a prophecy of our times. What of Enoch, the seventh from Adam? Does not the canonical epistle of the Apostle Jude declare that he prophesied? Jude 14 But the writings of these men could not be held as authoritative either among the Jews or us, on account of their too great antiquity, which made it seem needful to regard them with suspicion, lest false things should be set forth instead of true. For some writings which are said be theirs are quoted by those who, according to their own humor, loosely believe what they please. But the purity of the canon has not admitted these writings, not because the authority of these men who pleased God is rejected, but because they are not believed to be theirs. Nor ought it to appear strange if writings for which so great antiquity is claimed are held in suspicion, seeing that in the very history of the kings of Judah and Israel containing their acts, which we believe to belong to the canonical Scripture, very many things are mentioned which are not explained there, but are said to be found in other books which the prophets wrote, the very names of these prophets being sometimes given, and yet they are not found in the canon which the people of God received. Now I confess the reason of this is hidden from me; only I think that even those men, to whom certainly the Holy Spirit revealed those things which ought to be held as of religious authority, might write some things as men by historical diligence, and others as prophets by divine inspiration; and these things were so distinct, that it was judged that the former should be ascribed to themselves, but the latter to God speaking through them: and so the one pertained to the abundance of knowledge, the other to the authority of religion. In that authority the canon is guarded. So that, if any writings outside of it are now brought forward under the name of the ancient prophets, they cannot serve even as an aid to knowledge, because it is uncertain whether they are genuine; and on this account they are not trusted, especially those of them in which some things are found that are even contrary to the truth of the canonical books, so that it is quite apparent they do not belong to them.

258. Anon., Apostolic Constitutions, 8.12.61-8.12.62 (4th cent. CE - 4th cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 442

259. Augustine, Enarrationes In Psalmos, 16.1, 21.15, 34.14, 39.28, 41.1, 48.5, 55.3, 61.10, 65.1, 67.25, 71.17, 85.1, 86.5, 87.5, 117.13, 129.12, 138.26-138.27, 139.4, 140.7, 141.16, 143.13, 143.18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •son of god Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 72, 75, 135

260. Augustine, De Beata Vita, 4.34 (4th cent. CE - 5th cent. CE) Tagged with subjects: •christ, son of god Found in books: Conybeare (2006), The Irrational Augustine, 87

261. Ephrem, Hymns On Virginity, 16.10 (4th cent. CE - 4th cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 434

262. Jerome, On Illustrious Men, 54 (5th cent. CE - 5th cent. CE) Tagged with subjects: •sons of god, as angels •sons of god, euhemeristic interpretations of Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 217

263. Justinian, Edictum Rectae Fidei, 1, 13, 8-9 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 400

264. Theodosius Ii Emperor of Rome, Theodosian Code, 16.1.2-16.1.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •christ, son of god Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 333

265. Lydus Johannes Laurentius, De Mensibus, 3 (5th cent. CE - 6th cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 445

266. Maximus The Confessor, In Ccag, None (6th cent. CE - 7th cent. CE) Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419

267. John of Damascus, Expositio Fidei, 24 (7th cent. CE - 8th cent. CE) Tagged with subjects: •son, of god Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 277

268. Quran, Quran, None (7th cent. CE - 7th cent. CE) Tagged with subjects: •sons of god, as sethians Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 255

269. Eusebius, Greek Questions, 1.4 Tagged with subjects: •jesus, son of god Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 87

270. Targum, Targum Ps.-J. Deut, 123.468 Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 434

271. Epigraphy, Mdai(A), 102, 39, 39 Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 451

272. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 251

3b. דמשכא להו תקופת תמוז עד חגא והוי להו צערא והאמר רבא מצטער פטור מן הסוכה נהי דפטור בעוטי מי מבעטי,מיד הקב"ה יושב ומשחק עליהן שנאמר (תהלים ב, ד) יושב בשמים ישחק וגו' א"ר יצחק אין שחוק לפני הקב"ה אלא אותו היום בלבד,איכא דמתני להא דרבי יצחק אהא דתניא רבי יוסי אומר לעתיד לבא באין עובדי כוכבים ומתגיירין ומי מקבלינן מינייהו והתניא אין מקבלין גרים לימות המשיח כיוצא בו לא קבלו גרים לא בימי דוד ולא בימי שלמה,אלא שנעשו גרים גרורים ומניחין תפילין בראשיהן תפילין בזרועותיהם ציצית בבגדיהם מזוזה בפתחיהם,כיון שרואין מלחמת גוג ומגוג אומר להן על מה באתם אומרים לו על ה' ועל משיחו שנאמר (תהלים ב, א) למה רגשו גוים ולאומים יהגו ריק [וגו'],וכל אחד מנתק מצותו והולך שנאמר (תהלים ב, ג) ננתקה את מוסרותימו [וגו] והקב"ה יושב ומשחק שנאמר יושב בשמים ישחק וגו' א"ר יצחק אין לו להקב"ה שחוק אלא אותו היום בלבד,איני והא אמר רב יהודה אמר רב שתים עשרה שעות הוי היום שלש הראשונות הקב"ה יושב ועוסק בתורה שניות יושב ודן את כל העולם כולו כיון שרואה שנתחייב עולם כלייה עומד מכסא הדין ויושב על כסא רחמים,שלישיות יושב וזן את כל העולם כולו מקרני ראמים עד ביצי כנים רביעיות יושב ומשחק עם לויתן שנאמר (תהלים קד, כו) לויתן זה יצרת לשחק בו אמר רב נחמן בר יצחק עם בריותיו משחק ועל בריותיו אינו משחק אלא אותו היום בלבד,א"ל רב אחא לרב נחמן בר יצחק מיום שחרב בית המקדש אין שחוק להקב"ה ומנלן דליכא שחוק אילימא מדכתיב (ישעיהו כב, יב) ויקרא ה' אלהים צבאות ביום ההוא לבכי ולמספד ולקרחה וגו' דלמא ההוא יומא ותו לא,אלא דכתיב (תהלים קלז, ה) אם אשכחך ירושלם תשכח ימיני תדבק לשוני לחכי אם לא אזכרכי דלמא שכחה הוא דליכא אבל שחוק מיהא איכא אלא מהא (ישעיהו מב, יד) החשיתי מעולם אחריש אתאפק וגו',ברביעיות מאי עביד יושב ומלמד תינוקות של בית רבן תורה שנאמר (ישעיהו כח, ט) את מי יורה דעה ואת מי יבין שמועה גמולי מחלב עתיקי משדים למי יורה דעה ולמי יבין שמועה לגמולי מחלב ולעתיקי משדים,ומעיקרא מאן הוה מיגמר להו איבעית אימא מיטטרון ואיבעית אימא הא והא עביד,ובליליא מאי עביד איבעית אימא מעין יממא ואיבעית אימא רוכב על כרוב קל שלו ושט בשמונה עשר אלף עולמות שנאמר (תהלים סח, יח) רכב אלהים רבותים אלפי שנאן אל תקרי שנאן אלא שאינן ואיבעית אימא יושב ושומע שירה מפי חיות שנאמר (תהלים מב, ט) יומם יצוה ה' חסדו ובלילה שירו עמי,אמר רבי לוי כל הפוסק מדברי תורה ועוסק בדברי שיחה מאכילין לו גחלי רתמים שנאמר (איוב ל, ד) הקוטפים מלוח עלי שיח ושורש רתמים לחמם אמר ריש לקיש כל העוסק בתורה בלילה הקב"ה מושך עליו חוט של חסד ביום שנאמר יומם יצוה ה' חסדו ובלילה שירו עמי מה טעם יומם יצוה ה' חסדו משום דבלילה שירו עמי,איכא דאמרי אמר ר"ל כל העוסק בתורה בעולם הזה הדומה ללילה הקב"ה מושך עליו חוט של חסד בעולם הבא הדומה ליום שנאמר יומם יצוה ה' חסדו וגו',אמר רב יהודה אמר שמואל מאי דכתיב (חבקוק א, יד) ותעשה אדם כדגי הים כרמש לא מושל בו למה נמשלו בני אדם כדגי הים לומר לך מה דגים שבים כיון שעולין ליבשה מיד מתים אף בני אדם כיון שפורשין מדברי תורה ומן המצות מיד מתים דבר אחר מה דגים שבים כיון שקדרה עליהם חמה מיד מתים כך בני אדם כיון שקדרה עליהם חמה מיד מתים,איבעית אימא בעולם הזה ואיבעית אימא לעולם הבא איבעית אימא בעולם הזה כדר' חנינא דא"ר חנינא הכל בידי שמים חוץ מצנים פחים שנאמר (משלי כב, ה) צנים פחים בדרך עקש שומר נפשו ירחק מהם,ואיבעית אימא לעולם הבא כדרשב"ל דאמר רבי שמעון בן לקיש אין גיהנם לעתיד לבא אלא הקדוש ברוך הוא מוציא חמה מנרתיקה ומקדיר רשעים נידונין בה וצדיקים מתרפאין בה רשעים נידונין

3b. b when the season of Tammuz extends until the festival /b of i Sukkot /i , b and /b in such years sitting in the i sukka /i b causes them suffering. /b The Gemara asks: b But doesn’t Rava say /b that b one who suffers /b in the i sukka /i b is exempt from /b performing b the /b mitzva of b i sukka /i , /b and under these circumstances even a Jew is permitted to leave the i sukka /i ? If so, why are the gentiles criticized for leaving? The Gemara answers: b Granted that one is exempt /b from performing the mitzva and is permitted to leave his i sukka /i , but b should one kick /b it?,The Gemara resumes its narration: b Immediately, the Holy One, Blessed be He, sits and makes sport of /b those gentiles, i.e., He laughs at them, b as it is stated: “He that sits in heaven makes sport, /b the Lord has them in derision” (Psalms 2:4). With regard to this verse, b Rabbi Yitzḥak says: There is no making sport for the Holy One, Blessed be He, but on that day alone. /b , b There are /b those b who teach that which Rabbi Yitzḥak /b subsequently said b with regard to this /b matter, b as it is taught /b in a i baraita /i that b Rabbi Yosei says: In the future, the nations of the world /b will b come and convert. /b The Gemara asks: b And do we accept them /b as converts at that time? b But isn’t it taught /b in another i baraita /i : The court b does not accept converts in the days of the Messiah; similarly, they did not accept converts either in the days of David or in the days of Solomon, /b due to a concern that these people wanted to convert for ulterior motives, because the Jewish people were mighty and respected?, b Rather, /b Rabbi Yosei means b that they become converts /b who have b attached /b themselves to the Jewish people, b and they don phylacteries on their heads, phylacteries on their arms, /b place b ritual fringes on their garments, /b and b a i mezuza /i in their doorways. /b , b When /b these converts b see the war of Gog and Magog, /b every convert of this sort will b say to /b Gog and Magog: b For what /b purpose b did you come? They /b will b say to him: /b We came to fight b against the Lord and against His Messiah, as it is stated: “Why are the nations in an uproar? And why do the peoples mutter in vain. /b The kings of the earth stand up, and the rulers take counsel together, against the Lord, and against His Messiah” (Psalms 2:1–2)., b And /b then b every one /b of these converts will b tear loose his /b sign of performance of b a mitzva and leave, as it is stated: “Let us tear their bands asunder, /b and cast away their cords from us” (Psalms 2:3). b And the Holy One, Blessed be He, sits and makes sport, /b i.e., laughs or rejoices, b as it is stated: “He that sits in heaven makes sport, /b the Lord has them in derision” (Psalms 2:4). b Rabbi Yitzḥak says: There is no making sport for the Holy One, Blessed be He, but on that day alone. /b ,The Gemara asks: b Is that so? /b Is there is no other making sport for the Holy One, Blessed be He? b But doesn’t Rav Yehuda say /b that b Rav says: There are twelve hours /b in b the day. /b During b the first three, the Holy One, Blessed be He, sits and engages in Torah /b study. During the b second /b three hours, b He sits and judges the entire world. Once He sees that the world has rendered itself liable to destruction, He arises from the throne of judgment and sits on the throne of mercy, /b and the world is not destroyed.,During the b third /b set of three hours, the Holy One, Blessed be He, b sits and sustains the entire world, from the horns of wild oxen to the eggs of lice. /b During the b fourth /b three hours, b He sits and makes sport with the leviathan, as it is stated: “There is leviathan, whom You have formed to sport with” /b (Psalms 104:26). Evidently, God makes sport every day, not only on that one day. b Rav Naḥman bar Yitzḥak says /b in explanation: b He makes sport with His creations, /b just as He sports with the leviathan; b He does not make sport of His creations but on that day alone. /b , b Rav Aḥa said to Rav Naḥman bar Yitzḥak: From the day the Temple was destroyed, there is no /b longer any b making sport for the Holy One, Blessed be He. And from where do we /b derive b that there is no making sport? If we say /b that it is b from /b that b which is written: “And in that day did the Lord, the God of hosts, call to weeping, and to lamentation, and to baldness /b and to girding with sackcloth” (Isaiah 22:12), that is inconclusive: b Perhaps that day /b alone was called for weeping and lamentation, b and no additional /b days., b Rather, /b you might suggest that the source is b that it is written: “If I forget you, O Jerusalem, let my right hand forget her cunning. Let my tongue cleave to the roof of my mouth, if I do not remember you” /b (Psalms 137:5–6). This is also inconclusive, as b perhaps there is no forgetting /b of Jerusalem for God, b but in any event there is /b still b making sport. Rather, /b it is derived b from this /b verse: b “I have long time held My peace, I have been still, and refrained Myself; /b now will I cry like a travailing woman, gasping and panting at once” (Isaiah 42:14).,The Gemara asks: If God no longer makes sport, b what does He /b now b do during the fourth /b three-hour period of the day? The Gemara answers: b He sits and teaches Torah to schoolchildren, as it is stated: “Whom shall one teach knowledge? And whom shall one make to understand the message? Them that are weaned from the milk, them that are drawn from the breasts” /b (Isaiah 28:9). The verse is interpreted in the following manner: b To whom /b does God b teach knowledge, and to whom does He make to understand the message? To /b those b who are /b just b weaned from the milk and to /b those b who are drawn from the breasts, /b i.e., children only recently weaned from nursing.,The Gemara asks: b And initially, /b before the destruction of the Temple, b who would teach /b the schoolchildren? The Gemara answers: b If you wish, say /b that the angel b Metatron /b would teach them, b and if you wish, say /b instead that b He would do /b both b this, /b sport with the leviathan, b and that, /b teach the schoolchildren; whereas after the destruction of the Temple in the fourth period of the day He only teaches the schoolchildren.,The Gemara asks: b And during /b the twelve hours of b the night, what does /b God b do? /b The Gemara answers: b If you wish, say /b that the night is b similar to the day, /b i.e., God performs the same activities as in the day. b And if you wish, say /b instead that He b rides on his light cherub and flies in eighteen thousand worlds, as it is stated: “The chariots of God are twenty thousand, even [ i shi /i ] thousands” /b (Psalms 68:18). b Do not read /b it as b even [ i shi /i ], rather /b read it as: b That which are not [ i she’ei /i ]. /b Since the minimum of thousands is two thousand, the phrase: That which are not thousands, indicates that two thousand are not present, i.e., the chariots of God are twenty thousand minus two thousand, which means that God rides in eighteen thousand worlds. b And if you wish, say /b instead that God b sits and listens to the songs from the mouths of the /b angelic b creatures, as it is stated: “By day the Lord will command His loving-kindness, and in the night His song shall be with me” /b (Psalms 42:9).,§ b Rabbi Levi says: Anyone who interrupts /b his study b of words of Torah to occupy /b himself b with mundane matters /b will be b fed with the coals of the broom tree, as it is stated: “They pluck salt-wort from wormwood, and the roots of the broom are their food” /b (Job 30:4). b Reish Lakish says: /b With regard to b any-one who occupies /b himself b with Torah at night, the Holy One, Blessed be He, extends a thread of kindness over him by day, as it is stated: “By day, the Lord will command His kindness, and in the night His song shall be with me” /b (Psalms 42:9). The verse is understood as follows: b What is the reason /b that b by day, the Lord will command His kindness /b to extend over him? It is b due to /b the fact b that in the night His song is with me, /b i.e., he occupies himself at night with Torah, which is referred to as a song., b There are /b those b who say /b that this is what b Reish Lakish says: /b With regard to b anyone who occupies /b himself b with Torah in this world, which is comparable to night, the Holy One, Blessed be He, extends a thread of kindness over him in the World-to-Come, which is comparable to day, as it is stated: “By day, the Lord will command His kindness, /b and in the night His song shall be with me.”,The Gemara continues discussing the importance of Torah study. b Rav Yehuda says /b that b Shmuel says: What /b is the meaning of that b which is written: “And makes people as the fish of the sea, as the creeping things, that have no ruler over them” /b (Habakkuk 1:14)? b Why are people compared to the fish of the sea? /b This serves b to say to you: Just as /b with regard to b the fish of the sea, once they arise onto dry land they die immediately; so too, /b with regard to b people, once they separate /b themselves b from /b studying b words of Torah and /b performing b the mitzvot, they die immediately. Alternatively, just as /b with regard to the b fish of the sea, once the sun is heated over them they die immediately, so too /b with regard to b people, once the sun is heated over them they die immediately. /b ,The Gemara clarifies: b If you wish, say /b that this applies b in this world, and if you wish, say /b instead that it applies b to the World-to-Come. If you wish, say /b that it applies b in this world, in accordance with /b the opinion b of Rabbi Ḥanina. As Rabbi Ḥanina says: All /b occurrences that befall man b are in the hands of Heaven except for colds /b and b obstacles [ i paḥim /i ], /b from which one is able to protect himself, b as /b it b is stated: “Colds and snares are on the path of the crooked; he who guards his soul shall keep far from them” /b (Proverbs 22:5). This indicates that cold and, conversely, heat, are forms of harm from which one must protect himself, which teaches that being exposed to excessive heat can cause death., b And if you wish, say /b instead that this is referring b to the World-to-Come, in accordance with /b the statement b of Rabbi Shimon ben Lakish. As Rabbi Shimon ben Lakish says: There is no Gehenna in the World-to-Come. Rather, the Holy One, Blessed be He, /b will b remove the sun from its sheath [ i minnarteikah /i ], /b where it is situated during these times, b and heats [ i umakdir /i ] /b that world with it. b The wicked will be punished by it /b and consumed by the heat, b but the righteous will be healed by it. The wicked will be punished /b

273. Anon., 4 Baruch, 1, 1.1-4.11, 1.1, 1.5, 1.7, 1.8, 1.9, 2.2, 2.3, 2.4, 2.5, 2.7, 3.2, 3.3, 3.4, 3.7, 3.8, 3.9, 3.10, 3.14, 4.8, 4.9, 4.11, 4.15, 5.1, 5.3, 5.13, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 6.1, 6.2, 6.3, 6.9, 6.13, 6.14, 6.15, 6.16, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.15, 7.17, 7.18, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 7.28, 7.29, 7.32, 8, 8.2, 8.4, 8.9-9.32, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 9.29, 9.30, 9.31, 9.32, 275 Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 38, 55, 399, 400, 434, 444, 449

9.16. And the tree of life planted in the midst of paradise will cause all the unfruitful trees to bear fruit, and will grow and sprout forth. 1.1. It came to pass, when the children of Israel were taken captive bythe king of the Chaldeans, that God spoke to Jeremiah saying: Jeremiah, my chosen one, arise and depart from this city, you and Baruch, since I am going to destroy it because of the multitude of the sins of those who dwell in it.

274. Epigraphy, Ig Ii, 13292 Tagged with subjects: •christ, son of god Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 333

275. Posidonius, Apud Strabo, 77.1120 Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419

276. Plutarch, Propertius, 21.2 Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 445

277. Lucian, P. Rabe, 30 Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419

278. Anon., Pesiqta De Rav Kahana, 23.10 Tagged with subjects: •sons of god, euhemeristic interpretations of Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 139

279. Ezekiel, Hosea, 11.1 Tagged with subjects: •son of god Found in books: deSilva (2022), Ephesians, 212

280. Cleitarchus, Sententiae, 5, 26 (missingth cent. CE - Unknownth cent. CE) Tagged with subjects: •nan Found in books: Wilson (2012), The Sentences of Sextus, 174

282. Protagoras, Republic, None Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 331

283. Platonic Questions, Platonic Questions, None Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 207

284. Platonic Questions, On The Generation of The Soul In The Timaeus, None Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 207

285. Various, Corpus Hermeticum, 13.3.39-13.3.41 Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326

286. Prayer of Paul (V. 2) 419, Testimony of Truth (Ix.3), 39.848 Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 445

287. Tyconius, Liber Regularum, 1.11, 1.19, 2.1, 2.2, 2.3, 2.13, 2.14, 2.16, 2.18, 2.21, 3.3, 3.11, 3.12, 3.13, 3.23, 3.26, 3.27, 3.30, 4.2, 4.7, 4.10, 4.13, 4.14, 4.21, 4.22, 4.23, 4.24, 4.26, 4.27, 4.28, 4.29, 5.7, 5.11, 5.12, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.28-6.6, 6.1, 6.2, 6.4, 6.5, 6.9-7.10, 6.19, 6.22, 6.23, 6.28-7.1, 7.2, 7.3, 7.4, 7.5, 7.7, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 8.5, 8.8, 10.13, 11.5, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 21.29-22.1, 25.10, 25.11, 26.13, 28.16, 28.17, 28.23, 28.26, 28.27, 28.28, 30.3, 30.4, 30.5, 30.6, 30.7, 30.8, 30.10, 30.11, 30.12, 30.15, 30.16, 30.17, 30.18, 30.19, 30.24, 30.27, 31.1, 31.2, 37.1, 37.2, 37.7, 37.25, 38.7, 38.8, 39.19, 39.23, 41.27, 43.2, 43.3, 43.4, 43.23, 46.2, 46.3, 52.9, 53.4, 53.5, 53.6, 54.14, 54.17, 54.18, 63.25, 63.26, 65.2, 65.3, 65.8, 65.14, 65.15, 66.9, 68.19, 68.20, 68.29, 70.12, 70.13, 71.26, 72.10, 72.26, 72.27, 73.20, 74.23, 74.24, 74.25, 74.27, 74.28, 79.7, 80.6, 81.32 Tagged with subjects: •nan Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 142

288. Anon., Zohar, None Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 233

289. Papyri, Wildung, Imhotep Und Amenhotep, 166 Tagged with subjects: •amenhotep, son of hapu, as healing god •amenhotep, son of hapu, as oracular god Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 452

290. Anon., Esther Rabbah, 7.9 Tagged with subjects: •sons of god, men Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 211

7.9. וַיַּרְא הָמָן כִּי אֵין מָרְדֳּכַי כֹּרֵעַ וּמִשְׁתַּחֲוֶה לוֹ (אסתר ג, ה), אָמַר רַבִּי אַיְּבוּ (תהלים סט, כד): תֶּחְשַׁכְנָה עֵינֵיהֶם שֶׁל רְשָׁעִים מֵרְאוֹת. לְפִי שֶׁמַּרְאִית עֵינֵיהֶם שֶׁל רְשָׁעִים מוֹרִידוֹת אוֹתָם לַגֵּיהִנֹּם, הֲדָא הוּא דִכְתִיב (בראשית ו, ב): וַיִּרְאוּ בְּנֵי הָאֱלֹהִים אֶת בְּנוֹת הָאָדָם. (בראשית ט, כב): וַיַּרְא חָם אֲבִי כְנַעַן. (בראשית כח, ח): וַיַּרְא עֵשָׂו כִּי רָעוֹת בְּנוֹת כְּנָעַן. (במדבר כב, ב): וַיַּרְא בָּלָק בֶּן צִפּוֹר. (במדבר כד, א): וַיַּרְא בִּלְעָם כִּי טוֹב בְּעֵינֵי ה' לְבָרֵךְ אֶת יִשְׂרָאֵל. וַיַּרְא הָמָן כִּי אֵין מָרְדֳּכַי כֹּרֵעַ וּמִשְׁתַּחֲוֶה לוֹ. אֲבָל מַרְאִית עֵינֵיהֶם שֶׁל צַדִּיקִים תּוּאַר, לְפִי שֶׁמַּרְאִית עֵינֵיהֶם שֶׁל צַדִּיקִים מַעֲלָה אוֹתָם לַמַּעֲלָה הָעֶלְיוֹנָה, הֲדָא הוּא דִכְתִיב (בראשית יח, ב): וַיִּשָֹּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלשָׁה אֲנָשִׁים. (בראשית כב, יג): וַיַּרְא וְהִנֵּה אַיִל. (בראשית כט, ב): וַיַּרְא וְהִנֵּה בְאֵר בַּשָֹּׂדֶה. (שמות ג, ב): וַיַּרְא וְהִנֵּה הַסְּנֶה. (במדבר כה, ז): וַיַּרְא פִּינְחָס, לְפִיכָךְ הֵם שְׂמֵחִים בְּמַרְאִית עֵינֵיהֶם, שֶׁנֶּאֱמַר (תהלים קז, מב): יִרְאוּ יְשָׁרִים וְיִשְׂמָחוּ.

291. Ostaraka, O.Nicholson, None Tagged with subjects: •amenhotep, son of hapu, as god of wisdom •amenhotep, son of hapu, as healing god •amenhotep, son of hapu, as oracular god Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 452, 453, 465, 466, 468, 470

292. Secundus of Athens, Sententiae, 16 Tagged with subjects: •son of god Found in books: Wilson (2012), The Sentences of Sextus, 174

293. Epigraphy, I.Colmemnon, 23 Tagged with subjects: •amenhotep, son of hapu, as oracular god Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 471

294. Papyri, P.Götterbriefe, 12, 11 Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 452

295. Papyri, Wente, Letters, 354-355 Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 464

298. Epigraphy, Krakow, M.N., None Tagged with subjects: •amenhotep, son of hapu, as healing god •amenhotep, son of hapu, as oracular god Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 453, 454, 464, 465, 466, 472

299. Septuagint, 4 Maccabees, 12.3 Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 449

12.3. You see the result of your brothers' stupidity, for they died in torments because of their disobedience.

300. Evagrius Monachus, Altercatio Legis Inter Simonem Iudaeum Et Theophilum Christianum, 4.17 Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 400

301. Anon., Apophthegmata, 11 Tagged with subjects: •son of god Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 270

302. Vergil, Aeneis, 1.236-1.237, 1.278-1.279, 4.232 Tagged with subjects: •son of god Found in books: deSilva (2022), Ephesians, 80

1.236. ecured a flashing spark, heaped on light leaves, 1.237. and with dry branches nursed the mounting flame. 1.279. Such was his word, but vexed with grief and care, 4.232. of Venus sprung, seek shelter where they may,

303. Epigraphy, Icg, 1848, 1887, 1893, 1897, 1908, 1935, 2096, 2100, 2150, 2214, 2222, 1891 Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 315, 316

304. Anon., Quaestiones Bartholomaei, 4.1 Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 443

305. Anon., Tanhuma, None Tagged with subjects: •jesus, son of god as •son of god, jesus as Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 160

306. Anon., Cologne Mani Codex, 58.6-60.7 Tagged with subjects: •sons of god, as sethians Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 247

307. Anon., Aggadat Bereishit, 235 Tagged with subjects: •sons of god, as sethians •sons of god, as angels Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 260, 262, 264, 265, 266

308. Anon., Midrash Hagadol, None Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 139

309. Anon., Apocryphon of Jeremiah, None Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 443

311. Anon., De Rebus Bellicis, 13.2 Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 449

312. Ps. Matthew, Sanctam Christi Generationem, 4 Tagged with subjects: •jesus, son of god Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 87

313. Tyconius, Expositio Apocalypseos, 1.1.3-1.1.5, 1.1.22-1.1.23, 1.11.135-1.11.137, 1.13.5-1.13.8, 1.17.9-1.17.29, 1.17.43-1.17.44, 1.19.37-1.19.38, 1.20.1-1.20.3, 1.27.40-1.27.41, 1.27.66-1.27.67, 1.32.4-1.32.7, 1.41.16-1.41.18, 1.44.3-1.44.14, 2.4.4-2.4.6, 2.7.6-2.7.9, 2.22.4-2.22.9, 2.35.15-2.35.16, 2.44.11-2.44.16, 2.58.1-2.58.4, 3.10.6-3.10.10, 3.17.7-3.17.8, 3.24.2-3.24.7, 3.50.2-3.50.7, 3.62.3-3.62.6, 3.72.1-3.72.4, 3.73.3-3.73.4, 3.81.2-3.81.7, 4.2.1-4.2.3, 4.5.1-4.5.4, 4.9.6-4.9.7, 4.11.2-4.11.8, 4.12.2-4.12.10, 4.16.12-4.16.13, 4.19.3-4.19.6, 4.44.5-4.44.7, 5.5.6-5.5.9, 5.12.4-5.12.9, 5.19.1-5.19.4, 6.7.8-6.7.11, 6.34.2-6.34.4, 6.44.3-6.44.5, 7.3.1-7.3.3, 7.6.4, 7.8.1-7.8.3, 7.19.6-7.19.16, 7.31.12-7.31.15, 7.37.2-7.37.5, 7.40.8-7.40.11, 7.43.1-7.43.3 Tagged with subjects: •son of god Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 72, 75, 76, 117, 258

314. Anon., Tchacos 3 Gospel of Judas, 33.6, 33.7, 33.8, 33.9, 33.25, 33.26, 34.1, 34.2, 34.11, 34.12, 34.13, 34.14, 35.3, 35.4, 35.5, 35.8, 35.9, 35.10, 35.11, 35.12, 35.13, 35.14, 35.15, 35.16, 35.17, 35.18, 35.19, 35.20, 35.22, 35.23, 35.24, 35.25, 35.26, 35.27, 36.1, 38.4, 38.5, 38.26, 39.11, 39.16, 40.4, 47.8-53.25 Tagged with subjects: •nan Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 128

316. Anon., Apocalypse of Peter, 2.7-2.8, 2.12 Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 443

322. Dead Sea Scrolls, 11Qtemple, None Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 449

325. Dead Sea Scrolls, 11Qmelchizedek 81, 101, 132, 195, 238, 297, 1.8 Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 449

326. Cyril of Scythopolis, Dialogue of Adamantius, 0 Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 438

327. Augustine, Praec., 25.4 Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419

328. Anon., Cave of Treasures, 2.16-2.24, 3.1-3.8, 3.11-3.14, 4.4-4.18, 5.4-5.5, 5.7-5.8, 5.17-5.23, 6.1-6.22, 19.2-19.10, 23.15-23.18, 48.7-48.8, 49.1-49.10 Tagged with subjects: •son of god •god, sons of •sons (sonship), god, of Found in books: Allison (2018), 4 Baruch, 434; Levison (2023), The Greek Life of Adam and Eve. 94, 95

329. Anon., Hebrew Apocalypse of Elijah, 5.6 Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 434

333. Anon., Book of Allogenes, 56.19-56.20 Tagged with subjects: •jesus, as son of demiurge god •demiurge, jesus as son of god of israel Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 268

336. Anon., 2 Enoch, 22-23 Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 246

337. Anon., 3 Baruch, 1.6, 1.8, 2.6, 4.9-4.15 Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 400, 434, 438, 449

338. Anon., 3 Enoch, 23.18 Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 434

339. Anon., 4 Ezra, 1.32, 2.10-2.12, 2.18, 2.42-2.48, 5.9, 7.123, 7.132-7.133, 8.52, 12.36-12.39, 14.5-14.6, 14.45-14.47 Tagged with subjects: •son of god •psalms of solomon, son of god •son of god, qumran texts •manuscripts, son of god Found in books: Allison (2018), 4 Baruch, 399, 434, 438, 442, 443, 445, 449; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 199

1.32. I sent to you my servants the prophets, but you have taken and slain them and torn their bodies in pieces; their blood I will require of you, says the Lord. 2.10. Thus says the Lord to Ezra: "Tell my people that I will give them the kingdom of Jerusalem, which I was going to give to Israel. 2.11. Moreover, I will take back to myself their glory, and will give to these others the everlasting habitations, which I had prepared for Israel. 2.12. The tree of life shall give them fragrant perfume, and they shall neither toil nor become weary. 2.18. I will send you help, my servants Isaiah and Jeremiah. According to their counsel I have consecrated and prepared for you twelve trees loaded with various fruits, 2.42. I, Ezra, saw on Mount Zion a great multitude, which I could not number, and they all were praising the Lord with songs. 2.43. In their midst was a young man of great stature, taller than any of the others, and on the head of each of them he placed a crown, but he was more exalted than they. And I was held spellbound. 2.44. Then I asked an angel, "Who are these, my lord?" 2.45. He answered and said to me, "These are they who have put off mortal clothing and have put on the immortal, and they have confessed the name of God; now they are being crowned, and receive palms." 2.46. Then I said to the angel, "Who is that young man who places crowns on them and puts palms in their hands?" 2.47. He answered and said to me, "He is the Son of God, whom they confessed in the world." So I began to praise those who had stood valiantly for the name of the Lord. 2.48. Then the angel said to me, "Go, tell my people how great and many are the wonders of the Lord God which you have seen." 5.9. And salt waters shall be found in the sweet, and all friends shall conquer one another; then shall reason hide itself, and wisdom shall withdraw into its chamber, 8.52. because it is for you that paradise is opened, the tree of life is planted, the age to come is prepared, plenty is provided, a city is built, rest is appointed, goodness is established and wisdom perfected beforehand. 12.36. And you alone were worthy to learn this secret of the Most High. 12.37. Therefore write all these things that you have seen in a book, and put it in a hidden place; 12.38. and you shall teach them to the wise among your people, whose hearts you know are able to comprehend and keep these secrets. 12.39. But wait here seven days more, so that you may be shown whatever it pleases the Most High to show you." Then he left me. 14.5. and I told him many wondrous things, and showed him the secrets of the times and declared to him the end of the times. Then I commanded him, saying, 14.6. `These words you shall publish openly, and these you shall keep secret.' 14.45. And when the forty days were ended, the Most High spoke to me, saying, "Make public the twenty-four books that you wrote first and let the worthy and the unworthy read them; 14.46. but keep the seventy that were written last, in order to give them to the wise among your people. 14.47. For in them is the spring of understanding, the fountain of wisdom, and the river of knowledge."

340. Anon., Epistle To Diognetus, 7.2, 12.1-12.2 Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 419, 434

341. Epigraphy, Deir El-Bahari, None Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 470

342. New Testament, 2 New Testament, 2.14-2.18, 3.7-3.11, 4.14-4.16, 5.2, 5.7-5.10, 7.11-7.28, 9.15, 10.5-10.7, 10.32-10.36, 11.17-11.19, 11.28, 12.4-12.13, 13.3, 13.13 Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37

343. Athanasius, De Adult., None Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 434

344. Anon., Hellenica Oxyrhynchia, None Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 438

346. Istros, Fgrh 14 F 14 98 N. 119, 85.1 Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 434

349. Anon., Psalms of Solomon, 11.1-11.9 Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 438, 443

350. Arator, Ep.Ad Parthenium Superscript.8, 27.3.27 Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 445

357. Anon., Apocalypse of Abraham, 11.1 Tagged with subjects: •jesus, as son of demiurge god •demiurge, jesus as son of god of israel Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 128

365. Gennadius, Lib.Sive Def.Eccl.Dogm., None Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 442

366. Ostraka, O.Theb., 142 Tagged with subjects: •amenhotep, son of hapu, as healing god •amenhotep, son of hapu, as oracular god Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 452

367. Anon., Martyrdom And Ascension of Isaiah, 1.2, 2.7, 3.6-3.9, 3.13-3.31, 4.13, 5.11-5.14, 6.1, 11.31-11.32, 11.37-11.39, 11.41 Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 55, 400, 444, 445, 449

368. Anon., Joseph And Aseneth, 15.6-15.8 Tagged with subjects: •assimilation to god/the son of god Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 211

369. Dead Sea Scrolls, 1Q28A, None Tagged with subjects: •son of god Found in books: Allison (2018), 4 Baruch, 449

Tiresias: The Ancient Mediterranean Religions Source Database