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Tiresias: The Ancient Mediterranean Religions Source Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

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All subjects (including unvalidated):
subject book bibliographic info
yahweh/yhwh Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 202, 203
yhwh Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 46, 47, 60
yhwh, and suffering, servant of Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 62, 63, 64, 65, 66
yhwh, angel/s, of Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 4, 5
yhwh, as helios Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 108
yhwh, as messiah, servant of Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 59, 60, 61, 62
yhwh, as source of israels suffering Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 33
yhwh, as, metatron, tetragrammaton, lesser Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 261, 262, 351
yhwh, compassion of Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 60, 61, 92, 93, 141
yhwh, creator archons, Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 79, 85, 109, 119, 128, 157, 160, 170, 171, 172, 173, 178, 194, 196, 204, 217, 226, 227, 245
yhwh, day of DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 158, 160, 162, 163, 196
yhwh, day of the lord/day of Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 136, 141, 151, 152, 155, 178
yhwh, divine movements of Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 160, 161, 162
yhwh, dragon, versus Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 46, 59
yhwh, elohenu benedictions, tefillah Bickerman and Tropper (2007), Studies in Jewish and Christian History, 570, 573, 574, 575, 576
yhwh, god Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 75, 77, 80, 82, 88, 97, 98, 99, 116, 176, 193, 225, 228, 268
yhwh, in exile with israel Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 131
yhwh, in job Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 79, 80, 81, 82, 83, 84, 85, 92, 101, 111
yhwh, in targum jonathan Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 159
yhwh, in tobit Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 69, 71, 73, 74, 75, 76, 77, 90, 91, 100, 101, 111
yhwh, israels transgressions and Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 60, 131
yhwh, jeremiah and Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 93
yhwh, justice of Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 68, 73, 74, 82, 94, 100, 110, 111
yhwh, leviathan, versus Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 46, 47, 51, 53
yhwh, love for israel Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 65, 101, 147
yhwh, mercy, providence Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 17, 22, 43, 44, 45, 68, 69, 71, 73, 74, 75, 76, 77, 79, 82, 93, 95, 100, 137, 144, 145, 208
yhwh, omnipotence, leviathan, shows Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 59
yhwh, restoration and Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 36, 37, 57, 62, 63
yhwh, tanninim, versus Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 46
yhwh, targum jonathan Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 159
yhwh, yahweh Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 182, 211, 219, 220, 221, 223, 226, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 240, 241, 243, 246, 249, 250, 253, 256, 257, 258, 261, 262, 282, 284, 287, 296, 297, 298, 299, 313
Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 6, 7, 20, 26, 38, 39, 40, 41, 43, 45, 46, 47, 49, 50, 51, 52, 55, 59, 60, 62, 63, 64, 66, 67, 69, 70, 72, 73, 74, 75, 77, 78, 79, 81, 82, 83, 84, 87, 88, 89, 92, 93, 94, 95, 96, 97, 98, 140, 143, 152, 155, 156, 163, 164, 170, 249, 263, 264, 265, 266, 270, 276, 284, 285, 286, 287, 288, 290, 292, 294, 299, 300, 304
yhwh, yam, versus Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 46, 58
yhwh/yahweh Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 12, 47, 62, 73, 75, 76, 77, 85, 95, 105, 106, 107, 111, 114, 116, 120, 126, 128, 185, 186, 187, 194, 196, 205, 206, 219, 236, 292

List of validated texts:
52 validated results for "yhwh"
1. Septuagint, Tobit, 12.15, 13.2-13.6, 13.10, 13.12 (th cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • God, YHWH • YHWH/Yahweh • Yhwh, in Tobit • Yhwh, justice of • Yhwh, mercy, Providence

 Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 82; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 73, 75, 91

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12.15 I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One."
13.2
For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand. 13.3 Acknowledge him before the nations, O sons of Israel;for he has scattered us among them. 13.4 Make his greatness known there,and exalt him in the presence of all the living;because he is our Lord and God,he is our Father for ever. 13.5 He will afflict us for our iniquities;and again he will show mercy,and will gather us from all the nations among whom you have been scattered. 13.6 If you turn to him with all your heart and with all your soul,to do what is true before him,then he will turn to you and will not hide his face from you. But see what he will do with you;give thanks to him with your full voice. Praise the Lord of righteousness,and exalt the King of the ages. I give him thanks in the land of my captivity,and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him;who knows if he will accept you and have mercy on you?
13.10
Give thanks worthily to the Lord,and praise the King of the ages,that his tent may be raised for you again with joy. May he cheer those within you who are captives,and love those within you who are distressed,to all generations for ever.
13.12
Cursed are all who hate you;blessed for ever will be all who love you.'' None
2. Hebrew Bible, Song of Songs, 1.4, 2.5, 5.8, 7.2, 8.1 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Divine Name, tetragrammaton • Tetragrammaton • YHWH, compassion of • YHWH, love for Israel • Yhwh, Yahweh

 Found in books: Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 147; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 211, 246, 249, 253, 282; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 553; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 101, 141

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1.4 מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו נָגִילָה וְנִשְׂמְחָה בָּךְ נַזְכִּירָה דֹדֶיךָ מִיַּיִן מֵישָׁרִים אֲהֵבוּךָ׃
2.5
סַמְּכוּנִי בָּאֲשִׁישׁוֹת רַפְּדוּנִי בַּתַּפּוּחִים כִּי־חוֹלַת אַהֲבָה אָנִי׃
5.8
הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִָם אִם־תִּמְצְאוּ אֶת־דּוֹדִי מַה־תַּגִּידוּ לוֹ שֶׁחוֹלַת אַהֲבָה אָנִי׃
7.2
מַה־יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת־נָדִיב חַמּוּקֵי יְרֵכַיִךְ כְּמוֹ חֲלָאִים מַעֲשֵׂה יְדֵי אָמָּן׃
8.1
אֲנִי חוֹמָה וְשָׁדַי כַּמִּגְדָּלוֹת אָז הָיִיתִי בְעֵינָיו כְּמוֹצְאֵת שָׁלוֹם׃8.1 מִי יִתֶּנְךָ כְּאָח לִי יוֹנֵק שְׁדֵי אִמִּי אֶמְצָאֲךָ בַחוּץ אֶשָׁקְךָ גַּם לֹא־יָבוּזוּ לִי׃ ' None
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1.4 Draw me, we will run after thee; The king hath brought me into his chambers; We will be glad and rejoice in thee, We will find thy love more fragrant than wine! Sincerely do they love thee.
2.5
’Stay ye me with dainties, refresh me with apples; For I am love-sick.’
5.8
’I adjure you, O daughters of Jerusalem, If ye find my beloved, what will ye tell him? That I am love-sick.’
7.2
How beautiful are thy steps in sandals, O prince’s daughter! The roundings of thy thighs are like the links of a chain, The work of the hands of a skilled workman.
8.1
Oh that thou wert as my brother, That sucked the breasts of my mother! When I should find thee without, I would kiss thee; Yea, and none would despise me.'' None
3. Hebrew Bible, Deuteronomy, 6.4-6.5, 11.17, 18.10-18.11, 26.13, 28.15, 28.25, 28.30, 28.37, 28.39, 28.41, 28.47-28.58, 28.66, 32.8, 32.17, 32.39, 33.2, 33.26 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Asherah, consort of Yahweh • Creator archons, YHWH ( • Day of Yhwh • Divine Name, tetragrammaton • God, YHWH • Tetragrammaton • Tetragrammaton, The (Divine Name), divine essence related to • Tetragrammaton, The (Divine Name), keter (and Ein Sof) identified with • Tetragrammaton, The (Divine Name), merkavah imagery and • Tetragrammaton, The (Divine Name), ḥokhmah and • YHWH, as source of Israels suffering • Yahweh • Yahweh, Yhwh • Yhwh, Yahweh • Yhwh, in Tobit • Yhwh, mercy, Providence • day of the Lord/day of YHWH • divine essence, Tetragrammaton identified with • keter (keter ʿelyon), binah, identified with Tetragrammaton • merkavah imagery, Tetragrammaton related to

 Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 98; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 112; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 186; Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 151; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 156; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 158; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 239; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 278, 292; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 58; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 21, 28; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 224; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 223, 233, 235, 240, 261, 287; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 39, 50, 52, 75, 140, 286; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 31, 32, 40, 41, 42, 56; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 172; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 553; Schiffman (1983), Testimony and the Penal Code, 133, 142, 183; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 33; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 71

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6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5 וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃
11.17
וְחָרָה אַף־יְהוָה בָּכֶם וְעָצַר אֶת־הַשָּׁמַיִם וְלֹא־יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת־יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר יְהוָה נֹתֵן לָכֶם׃' '18.11 וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃
26.13
וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בִּעַרְתִּי הַקֹּדֶשׁ מִן־הַבַּיִת וְגַם נְתַתִּיו לַלֵּוִי וְלַגֵּר לַיָּתוֹם וְלָאַלְמָנָה כְּכָל־מִצְוָתְךָ אֲשֶׁר צִוִּיתָנִי לֹא־עָבַרְתִּי מִמִּצְוֺתֶיךָ וְלֹא שָׁכָחְתִּי׃
28.15
וְהָיָה אִם־לֹא תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ׃
28.25
יִתֶּנְךָ יְהוָה נִגָּף לִפְנֵי אֹיְבֶיךָ בְּדֶרֶךְ אֶחָד תֵּצֵא אֵלָיו וּבְשִׁבְעָה דְרָכִים תָּנוּס לְפָנָיו וְהָיִיתָ לְזַעֲוָה לְכֹל מַמְלְכוֹת הָאָרֶץ׃
28.37
וְהָיִיתָ לְשַׁמָּה לְמָשָׁל וְלִשְׁנִינָה בְּכֹל הָעַמִּים אֲשֶׁר־יְנַהֶגְךָ יְהוָה שָׁמָּה׃
28.39
כְּרָמִים תִּטַּע וְעָבָדְתָּ וְיַיִן לֹא־תִשְׁתֶּה וְלֹא תֶאֱגֹר כִּי תֹאכְלֶנּוּ הַתֹּלָעַת׃
28.41
בָּנִים וּבָנוֹת תּוֹלִיד וְלֹא־יִהְיוּ לָךְ כִּי יֵלְכוּ בַּשֶּׁבִי׃
28.47
תַּחַת אֲשֶׁר לֹא־עָבַדְתָּ אֶת־יְהוָה אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל׃ 28.48 וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃ 28.49 יִשָּׂא יְהוָה עָלֶיךָ גּוֹי מֵרָחוֹק מִקְצֵה הָאָרֶץ כַּאֲשֶׁר יִדְאֶה הַנָּשֶׁר גּוֹי אֲשֶׁר לֹא־תִשְׁמַע לְשֹׁנוֹ׃ 28.51 וְאָכַל פְּרִי בְהֶמְתְּךָ וּפְרִי־אַדְמָתְךָ עַד הִשָּׁמְדָךְ אֲשֶׁר לֹא־יַשְׁאִיר לְךָ דָּגָן תִּירוֹשׁ וְיִצְהָר שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַד הַאֲבִידוֹ אֹתָךְ׃ 28.52 וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ עַד רֶדֶת חֹמֹתֶיךָ הַגְּבֹהוֹת וְהַבְּצֻרוֹת אֲשֶׁר אַתָּה בֹּטֵחַ בָּהֵן בְּכָל־אַרְצֶךָ וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ בְּכָל־אַרְצְךָ אֲשֶׁר נָתַן יְהוָה אֱלֹהֶיךָ לָךְ׃ 28.53 וְאָכַלְתָּ פְרִי־בִטְנְךָ בְּשַׂר בָּנֶיךָ וּבְנֹתֶיךָ אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר־יָצִיק לְךָ אֹיְבֶךָ׃ 28.54 הָאִישׁ הָרַךְ בְּךָ וְהֶעָנֹג מְאֹד תֵּרַע עֵינוֹ בְאָחִיו וּבְאֵשֶׁת חֵיקוֹ וּבְיֶתֶר בָּנָיו אֲשֶׁר יוֹתִיר׃ 28.55 מִתֵּת לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל מִבְּלִי הִשְׁאִיר־לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בְּכָל־שְׁעָרֶיךָ׃ 28.56 הָרַכָּה בְךָ וְהָעֲנֻגָּה אֲשֶׁר לֹא־נִסְּתָה כַף־רַגְלָהּ הַצֵּג עַל־הָאָרֶץ מֵהִתְעַנֵּג וּמֵרֹךְ תֵּרַע עֵינָהּ בְּאִישׁ חֵיקָהּ וּבִבְנָהּ וּבְבִתָּהּ׃ 28.57 וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד כִּי־תֹאכְלֵם בְּחֹסֶר־כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ׃ 28.58 אִם־לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת הַכְּתוּבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת־הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְהוָה אֱלֹהֶיךָ׃
28.66
וְהָיוּ חַיֶּיךָ תְּלֻאִים לְךָ מִנֶּגֶד וּפָחַדְתָּ לַיְלָה וְיוֹמָם וְלֹא תַאֲמִין בְּחַיֶּיךָ׃
32.8
בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃
32.17
יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃
32.39
רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃
33.2
וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת אֵשׁ דָּת לָמוֹ׃
33.2
וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד׃

33.26
אֵין כָּאֵל יְשֻׁרוּן רֹכֵב שָׁמַיִם בְעֶזְרֶךָ וּבְגַאֲוָתוֹ שְׁחָקִים׃'' None
sup>
6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 6.5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.
11.17
and the anger of the LORD be kindled against you, and He shut up the heaven, so that there shall be no rain, and the ground shall not yield her fruit; and ye perish quickly from off the good land which the LORD giveth you.
18.10
There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer, 18.11 or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer.
26.13
then thou shalt say before the LORD thy God: ‘I have put away the hallowed things out of my house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all Thy commandment which Thou hast commanded me; I have not transgressed any of Thy commandments, neither have I forgotten them.
28.15
But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee.
28.25
The LORD will cause thee to be smitten before thine enemies; thou shalt go out one way against them, and shalt flee seven ways before them; and thou shalt be a horror unto all the kingdoms of the earth.
28.30
Thou shalt betroth a wife, and another man shall lie with her; thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not use the fruit thereof.
28.37
And thou shalt become an astonishment, a proverb, and a byword, among all the peoples whither the LORD shall lead thee away.
28.39
Thou shalt plant vineyards and dress them, but thou shalt neither drink of the wine, nor gather the grapes; for the worm shall eat them.
28.41
Thou shalt beget sons and daughters, but they shall not be thine; for they shall go into captivity.
28.47
because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things; 28.48 therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee. 28.49 The LORD will bring a nation against thee from far, from the end of the earth, as the vulture swoopeth down; a nation whose tongue thou shalt not understand; 28.50 a nation of fierce countece, that shall not regard the person of the old, nor show favour to the young. 28.51 And he shall eat the fruit of thy cattle, and the fruit of thy ground, until thou be destroyed; that also shall not leave thee corn, wine, or oil, the increase of thy kine, or the young of thy flock, until he have caused thee to perish. 28.52 And he shall besiege thee in all thy gates, until thy high and fortified walls come down, wherein thou didst trust, throughout all thy land; and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee. 28.53 And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters whom the LORD thy God hath given thee; in the siege and in the straitness, wherewith thine enemies shall straiten thee. 28.54 The man that is tender among you, and very delicate, his eye shall be evil against his brother, and against the wife of his bosom, and against the remt of his children whom he hath remaining; 28.55 o that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates. 28.56 The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil against the husband of her bosom, and against her son, and against her daughter; 28.57 and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates. 28.58 If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and awful Name, the LORD thy God;
28.66
And thy life shall hang in doubt before thee; and thou shalt fear night and day, and shalt have no assurance of thy life.
32.8
When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel.
32.17
They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not.
32.39
See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand.
33.2
And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them.

33.26
There is none like unto God, O Jeshurun, Who rideth upon the heaven as thy help, And in His excellency on the skies.'' None
4. Hebrew Bible, Exodus, 3.4-3.5, 3.14, 7.11-7.12, 15.3, 21.17, 22.27, 23.20-23.21, 28.36-28.38, 32.4, 32.6, 33.20 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Creator archons, YHWH ( • Day of Yhwh • Divine Name, tetragrammaton • Metatron, Tetragrammaton (lesser YHWH) as • Tetragrammaton • Tetragrammaton, The (Divine Name) • Tetragrammaton, The (Divine Name), Metatron and • Tetragrammaton, The (Divine Name), divine essence related to • Tetragrammaton, The (Divine Name), ḥokhmah and • YHWH/Yahweh • Yahweh • Yahweh, Yhwh • Yahweh, animals of • Yahweh/Yhwh • Yhwh, Yahweh • Zeus, Yahweh • creed, attributes of Yahweh in • divine essence, Tetragrammaton identified with • tetragrammaton • yhwh

 Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 183; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 188; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 163; Estes (2020), The Tree of Life, 63; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 79; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 111, 177, 262, 279; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 21; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 224; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 249, 250; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 52, 62, 63, 70, 72, 73, 81, 83, 84, 270; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 32, 40, 41, 51, 56; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 50; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 76, 79, 217; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 113, 199, 539, 564; Schiffman (1983), Testimony and the Penal Code, 41, 152; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 40, 44

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3.4 וַיַּרְא יְהוָה כִּי סָר לִרְאוֹת וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה וַיֹּאמֶר מֹשֶׁה מֹשֶׁה וַיֹּאמֶר הִנֵּנִי׃ 3.5 וַיֹּאמֶר אַל־תִּקְרַב הֲלֹם שַׁל־נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת־קֹדֶשׁ הוּא׃
3.14
וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃
7.11
וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃ 7.12 וַיַּשְׁלִיכוּ אִישׁ מַטֵּהוּ וַיִּהְיוּ לְתַנִּינִם וַיִּבְלַע מַטֵּה־אַהֲרֹן אֶת־מַטֹּתָם׃
15.3
יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃
21.17
וּמְקַלֵּל אָבִיו וְאִמּוֹ מוֹת יוּמָת׃
22.27
אֱלֹהִים לֹא תְקַלֵּל וְנָשִׂיא בְעַמְּךָ לֹא תָאֹר׃' '23.21 הִשָּׁמֶר מִפָּנָיו וּשְׁמַע בְּקֹלוֹ אַל־תַּמֵּר בּוֹ כִּי לֹא יִשָּׂא לְפִשְׁעֲכֶם כִּי שְׁמִי בְּקִרְבּוֹ׃
28.36
וְעָשִׂיתָ צִּיץ זָהָב טָהוֹר וּפִתַּחְתָּ עָלָיו פִּתּוּחֵי חֹתָם קֹדֶשׁ לַיהוָה׃ 28.37 וְשַׂמְתָּ אֹתוֹ עַל־פְּתִיל תְּכֵלֶת וְהָיָה עַל־הַמִּצְנָפֶת אֶל־מוּל פְּנֵי־הַמִּצְנֶפֶת יִהְיֶה׃ 28.38 וְהָיָה עַל־מֵצַח אַהֲרֹן וְנָשָׂא אַהֲרֹן אֶת־עֲוֺן הַקֳּדָשִׁים אֲשֶׁר יַקְדִּישׁוּ בְּנֵי יִשְׂרָאֵל לְכָל־מַתְּנֹת קָדְשֵׁיהֶם וְהָיָה עַל־מִצְחוֹ תָּמִיד לְרָצוֹן לָהֶם לִפְנֵי יְהוָה׃
32.4
וַיִּקַּח מִיָּדָם וַיָּצַר אֹתוֹ בַּחֶרֶט וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃'' None
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3.4 And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said: ‘Moses, Moses.’ And he said: ‘Here am I.’ 3.5 And He said: ‘Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’
3.14
And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’
7.11
Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts. 7.12 For they cast down every man his rod, and they became serpents; but Aaron’s rod swallowed up their rods.
15.3
The LORD is a man of war, The LORD is His name.
21.17
And he that curseth his father or his mother, shall surely be put to death.
22.27
Thou shalt not revile God, nor curse a ruler of thy people.
23.20
Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared. 23.21 Take heed of him, and hearken unto his voice; be not rebellious against him; for he will not pardon your transgression; for My name is in him.
28.36
And thou shalt make a plate of pure gold, and engrave upon it, like the engravings of a signet: HOLY TO THE LORD. 28.37 And thou shalt put it on a thread of blue, and it shall be upon the mitre; upon the forefront of the mitre it shall be. 28.38 And it shall be upon Aaron’s forehead, and Aaron shall bear the iniquity committed in the holy things, which the children of Israel shall hallow, even in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD.
32.4
And he received it at their hand, and fashioned it with a graving tool, and made it a molten calf; and they said: ‘This is thy god, O Israel, which brought thee up out of the land of Egypt.’
33.20
And He said: ‘Thou canst not see My face, for man shall not see Me and live.’' ' None
5. Hebrew Bible, Genesis, 1.1-1.6, 1.16-1.17, 1.26-1.28, 2.15-2.17, 2.23-2.24, 3.22, 4.1, 6.1-6.5, 18.1, 18.16-18.33, 21.6-21.7 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Angel/s, of YHWH • Asherah, consort of Yahweh • Cloud Man, Tetragrammaton related to • Creator archons, YHWH ( • Divine Name, tetragrammaton • Leviathan, shows YHWH omnipotence • Lordship of Yahweh • Tetragrammaton • Tetragrammaton, The (Divine Name), devekut to • Tetragrammaton, The (Divine Name), divine essence related to • YHWH, love for Israel • YHWH/Yahweh • Yahweh • Yahweh God • Yahweh, Yhwh • Yahweh/YHWH • Yahweh/Yhwh • Yhwh, Yahweh • Yhwh, in Job • Yhwh, justice of • Yhwh, mercy, Providence • divine essence, Tetragrammaton identified with • dragon, versus YHWH • hypostasis, Yahweh as • yhwh

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 271, 277; Estes (2020), The Tree of Life, 22, 26, 63, 90; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 49, 97; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 202; Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 116; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 99, 300; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 231, 243, 256, 261, 262, 299; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 94, 98, 155, 170, 286, 300, 304; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 56; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 12, 62, 73, 76, 77, 79, 85, 95, 107, 109, 119, 170, 171, 194, 196, 204, 217; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 599; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 59; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 101; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 4, 5; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 79, 82, 93; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 19; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 115, 116, 117, 138, 139

sup>
1.1 בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1
וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.3 וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 1.3 וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.4 וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃ 1.5 וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד׃ 1.6 וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃

1.16
וַיַּעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת־הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת־הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים׃
1.17
וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל־הָאָרֶץ׃
1.26
וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃
2.15
וַיִּקַּח יְהוָה אֱלֹהִים אֶת־הָאָדָם וַיַּנִּחֵהוּ בְגַן־עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ׃ 2.16 וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃ 2.17 וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃
2.23
וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת׃ 2.24 עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃
3.22
וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃
4.1
וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃
4.1
וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃
6.1
וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.1
וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 6.5 וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃
18.1
וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃
18.1
וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃

18.16
וַיָּקֻמוּ מִשָּׁם הָאֲנָשִׁים וַיַּשְׁקִפוּ עַל־פְּנֵי סְדֹם וְאַבְרָהָם הֹלֵךְ עִמָּם לְשַׁלְּחָם׃
18.17
וַיהֹוָה אָמָר הַמְכַסֶּה אֲנִי מֵאַבְרָהָם אֲשֶׁר אֲנִי עֹשֶׂה׃
18.18
וְאַבְרָהָם הָיוֹ יִהְיֶה לְגוֹי גָּדוֹל וְעָצוּם וְנִבְרְכוּ בוֹ כֹּל גּוֹיֵי הָאָרֶץ׃
18.19
כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ יְהוָה לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא יְהוָה עַל־אַבְרָהָם אֵת אֲשֶׁר־דִּבֶּר עָלָיו׃' '18.21 אֵרֲדָה־נָּא וְאֶרְאֶה הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי עָשׂוּ כָּלָה וְאִם־לֹא אֵדָעָה׃ 18.22 וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים וַיֵּלְכוּ סְדֹמָה וְאַבְרָהָם עוֹדֶנּוּ עֹמֵד לִפְנֵי יְהוָה׃ 18.23 וַיִּגַּשׁ אַבְרָהָם וַיֹּאמַר הַאַף תִּסְפֶּה צַדִּיק עִם־רָשָׁע׃ 18.24 אוּלַי יֵשׁ חֲמִשִּׁים צַדִּיקִם בְּתוֹךְ הָעִיר הַאַף תִּסְפֶּה וְלֹא־תִשָּׂא לַמָּקוֹם לְמַעַן חֲמִשִּׁים הַצַּדִּיקִם אֲשֶׁר בְּקִרְבָּהּ׃ 18.25 חָלִלָה לְּךָ מֵעֲשֹׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִם־רָשָׁע וְהָיָה כַצַּדִּיק כָּרָשָׁע חָלִלָה לָּךְ הֲשֹׁפֵט כָּל־הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט׃ 18.26 וַיֹּאמֶר יְהוָה אִם־אֶמְצָא בִסְדֹם חֲמִשִּׁים צַדִּיקִם בְּתוֹךְ הָעִיר וְנָשָׂאתִי לְכָל־הַמָּקוֹם בַּעֲבוּרָם׃ 18.27 וַיַּעַן אַבְרָהָם וַיֹּאמַר הִנֵּה־נָא הוֹאַלְתִּי לְדַבֵּר אֶל־אֲדֹנָי וְאָנֹכִי עָפָר וָאֵפֶר׃ 18.28 אוּלַי יַחְסְרוּן חֲמִשִּׁים הַצַּדִּיקִם חֲמִשָּׁה הֲתַשְׁחִית בַּחֲמִשָּׁה אֶת־כָּל־הָעִיר וַיֹּאמֶר לֹא אַשְׁחִית אִם־אֶמְצָא שָׁם אַרְבָּעִים וַחֲמִשָּׁה׃ 18.29 וַיֹּסֶף עוֹד לְדַבֵּר אֵלָיו וַיֹּאמַר אוּלַי יִמָּצְאוּן שָׁם אַרְבָּעִים וַיֹּאמֶר לֹא אֶעֱשֶׂה בַּעֲבוּר הָאַרְבָּעִים׃ 18.31 וַיֹּאמֶר הִנֵּה־נָא הוֹאַלְתִּי לְדַבֵּר אֶל־אֲדֹנָי אוּלַי יִמָּצְאוּן שָׁם עֶשְׂרִים וַיֹּאמֶר לֹא אַשְׁחִית בַּעֲבוּר הָעֶשְׂרִים׃ 18.32 וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבְּרָה אַךְ־הַפַּעַם אוּלַי יִמָּצְאוּן שָׁם עֲשָׂרָה וַיֹּאמֶר לֹא אַשְׁחִית בַּעֲבוּר הָעֲשָׂרָה׃ 18.33 וַיֵּלֶךְ יְהוָה כַּאֲשֶׁר כִּלָּה לְדַבֵּר אֶל־אַבְרָהָם וְאַבְרָהָם שָׁב לִמְקֹמוֹ׃
21.6
וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹהִים כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי׃ 21.7 וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה כִּי־יָלַדְתִּי בֵן לִזְקֻנָיו׃'' None
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1.1 In the beginning God created the heaven and the earth. 1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. 1.3 And God said: ‘Let there be light.’ And there was light. 1.4 And God saw the light, that it was good; and God divided the light from the darkness. 1.5 And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day. 1.6 And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’

1.16
And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars.
1.17
And God set them in the firmament of the heaven to give light upon the earth,
1.26
And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them. 1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’
2.15
And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it. 2.16 And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat; 2.17 but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’
2.23
And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’ 2.24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.
3.22
And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’
4.1
And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’
6.1
And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown. 6.5 And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
18.1
And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;

18.16
And the men rose up from thence, and looked out toward Sodom; and Abraham went with them to bring them on the way.
18.17
And the LORD said: ‘Shall I hide from Abraham that which I am doing;
18.18
eeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?
18.19
For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice; to the end that the LORD may bring upon Abraham that which He hath spoken of him.’ 18.20 And the LORD said: ‘Verily, the cry of Sodom and Gomorrah is great, and, verily, their sin is exceeding grievous. 18.21 I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know.’ 18.22 And the men turned from thence, and went toward Sodom; but Abraham stood yet before the LORD. 18.23 And Abraham drew near, and said: ‘Will You indeed sweep away the righteous with the wicked? 18.24 Peradventure there are fifty righteous within the city; wilt Thou indeed sweep away and not forgive the place for the fifty righteous that are therein? 18.25 That be far from Thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from Thee; shall not the judge of all the earth do justly?’ 18.26 And the LORD said: ‘If I find in Sodom fifty righteous within the city, then I will forgive all the place for their sake.’ 18.27 And Abraham answered and said: ‘Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes. 18.28 Peradventure there shall lack five of the fifty righteous; wilt Thou destroy all the city for lack of five?’ And He said: ‘I will not destroy it, if I find there forty and five.’ 18.29 And he spoke unto Him yet again, and said: ‘Peradventure there shall be forty found there.’ And He said: ‘I will not do it for the forty’s sake.’ 18.30 And he said: ‘Oh, let not the Lord be angry, and I will speak. Peradventure there shall thirty be found there.’ And He said: ‘I will not do it, if I find thirty there.’ 18.31 And he said: ‘Behold now, I have taken upon me to speak unto the Lord. Peradventure there shall be twenty found there.’ And He said: ‘I will not destroy it for the twenty’s sake.’ 18.32 And he said: ‘Oh, let not the Lord be angry, and I will speak yet but this once. Peradventure ten shall be found there.’ And He said: ‘I will not destroy it for the ten’s sake.’ 18.33 And the LORD went His way, as soon as He had left off speaking to Abraham; and Abraham returned unto his place.
21.6
And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’ 21.7 And she said: ‘Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age.’' ' None
6. Hebrew Bible, Job, 1.6, 2.1, 10.16-10.17 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Asherah, consort of Yahweh • YHWH/Yahweh • Yhwh, in Job • Yhwh, in Tobit • Yhwh, justice of • Yhwh, mercy, Providence

 Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 68, 77, 79, 81, 91, 92, 100

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1.6 וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתוֹכָם׃
2.1
וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתֹכָם לְהִתְיַצֵּב עַל־יְהוָה׃
2.1
וַיֹּאמֶר אֵלֶיהָ כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי גַּם אֶת־הַטּוֹב נְקַבֵּל מֵאֵת הָאֱלֹהִים וְאֶת־הָרָע לֹא נְקַבֵּל בְּכָל־זֹאת לֹא־חָטָא אִיּוֹב בִּשְׂפָתָיו׃
10.16
וְיִגְאֶה כַּשַּׁחַל תְּצוּדֵנִי וְתָשֹׁב תִּתְפַּלָּא־בִי׃ 10.17 תְּחַדֵּשׁ עֵדֶיךָ נֶגְדִּי וְתֶרֶב כַּעַשְׂךָ עִמָּדִי חֲלִיפוֹת וְצָבָא עִמִּי׃'' None
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1.6 Now it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them.
2.1
Again it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.
10.16
And if it exalt itself, Thou huntest me as a lion; And again Thou showest Thyself marvellous upon me. 10.17 Thou renewest Thy witnesses against me, And increasest Thine indignation upon me; Host succeeding host against me.'' None
7. Hebrew Bible, Leviticus, 19.18, 24.15-24.16, 25.52 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Divine Name, tetragrammaton • Tetragrammaton • Yahweh, Yhwh • Yahweh, territory of • tetragrammaton

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 112; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 31; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 224; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 64; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 244; Schiffman (1983), Testimony and the Penal Code, 100, 134, 152, 186

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19.18 לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃
24.15
וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ אִישׁ כִּי־יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֶטְאוֹ׃ 24.16 וְנֹקֵב שֵׁם־יְהוָה מוֹת יוּמָת רָגוֹם יִרְגְּמוּ־בוֹ כָּל־הָעֵדָה כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ־שֵׁם יוּמָת׃
25.52
וְאִם־מְעַט נִשְׁאַר בַּשָּׁנִים עַד־שְׁנַת הַיֹּבֵל וְחִשַּׁב־לוֹ כְּפִי שָׁנָיו יָשִׁיב אֶת־גְּאֻלָּתוֹ׃'' None
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19.18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
24.15
And thou shalt speak unto the children of Israel, saying: Whosoever curseth his God shall bear his sin. 24.16 And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death.
25.52
And if there remain but few years unto the year of jubilee, then he shall reckon with him; according unto his years shall he give back the price of his redemption.'' None
8. Hebrew Bible, Malachi, 3.1, 3.19, 3.23 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Day of Yhwh • Divine Name, tetragrammaton • Tetragrammaton • day of the Lord/day of YHWH

 Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 151, 178; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 158, 160, 162, 163, 196; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 113; Schiffman (1983), Testimony and the Penal Code, 60

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3.1 הִנְנִי שֹׁלֵחַ מַלְאָכִי וּפִנָּה־דֶרֶךְ לְפָנָי וּפִתְאֹם יָבוֹא אֶל־הֵיכָלוֹ הָאָדוֹן אֲשֶׁר־אַתֶּם מְבַקְשִׁים וּמַלְאַךְ הַבְּרִית אֲשֶׁר־אַתֶּם חֲפֵצִים הִנֵּה־בָא אָמַר יְהוָה צְבָאוֹת׃
3.1
הָבִיאוּ אֶת־כָּל־הַמַּעֲשֵׂר אֶל־בֵּית הָאוֹצָר וִיהִי טֶרֶף בְּבֵיתִי וּבְחָנוּנִי נָא בָּזֹאת אָמַר יְהוָה צְבָאוֹת אִם־לֹא אֶפְתַּח לָכֶם אֵת אֲרֻבּוֹת הַשָּׁמַיִם וַהֲרִיקֹתִי לָכֶם בְּרָכָה עַד־בְּלִי־דָי׃

3.19
כִּי־הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר וְהָיוּ כָל־זֵדִים וְכָל־עֹשֵׂה רִשְׁעָה קַשׁ וְלִהַט אֹתָם הַיּוֹם הַבָּא אָמַר יְהוָה צְבָאוֹת אֲשֶׁר לֹא־יַעֲזֹב לָהֶם שֹׁרֶשׁ וְעָנָף׃
3.23
הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃'' None
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3.1 Behold, I send My messenger, and he shall clear the way before Me; and the Lord, whom ye seek, will suddenly come to His temple, and the messenger of the covet, Whom ye delight in, Behold, he cometh, Saith the LORD of hosts.

3.19
For, behold, the day cometh, It burneth as a furnace; and all the proud, and all that work wickedness, shall be stubble; and the day that cometh shall set them ablaze, Saith the LORD of hosts, that it shall leave them neither root nor branch.
3.23
Behold, I will send you Elijah the prophet Before the coming of the great and terrible day of the LORD.'' None
9. Hebrew Bible, Numbers, 3.45-3.46, 6.25-6.26, 21.7, 23.8 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Creator archons, YHWH ( • Tetragrammaton • YHWH/Yahweh • Yahweh • Yahweh, animals of • Yhwh, Yahweh • yhwh

 Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 188; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 76; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 55; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 230; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 52; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 77, 79, 217; Schiffman (1983), Testimony and the Penal Code, 101, 146; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 139

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3.45 קַח אֶת־הַלְוִיִּם תַּחַת כָּל־בְּכוֹר בִּבְנֵי יִשְׂרָאֵל וְאֶת־בֶּהֱמַת הַלְוִיִּם תַּחַת בְּהֶמְתָּם וְהָיוּ־לִי הַלְוִיִּם אֲנִי יְהוָה׃ 3.46 וְאֵת פְּדוּיֵי הַשְּׁלֹשָׁה וְהַשִּׁבְעִים וְהַמָּאתָיִם הָעֹדְפִים עַל־הַלְוִיִּם מִבְּכוֹר בְּנֵי יִשְׂרָאֵל׃
6.25
יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃ 6.26 יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃
21.7
וַיָּבֹא הָעָם אֶל־מֹשֶׁה וַיֹּאמְרוּ חָטָאנוּ כִּי־דִבַּרְנוּ בַיהוָה וָבָךְ הִתְפַּלֵּל אֶל־יְהוָה וְיָסֵר מֵעָלֵינוּ אֶת־הַנָּחָשׁ וַיִּתְפַּלֵּל מֹשֶׁה בְּעַד הָעָם׃
23.8
מָה אֶקֹּב לֹא קַבֹּה אֵל וּמָה אֶזְעֹם לֹא זָעַם יְהוָה׃'' None
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3.45 ’Take the Levites instead of all the first-born among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be Mine, even the LORD’S. 3.46 And as for the redemption of the two hundred and three score and thirteen of the first-born of the children of Israel, that are over and above the number of the Levites,
6.25
The LORD make His face to shine upon thee, and be gracious unto thee; 6.26 The LORD lift up His countece upon thee, and give thee peace.
21.7
And the people came to Moses, and said: ‘We have sinned, because we have spoken against the LORD, and against thee; pray unto the LORD, that He take away the serpents from us.’ And Moses prayed for the people.
23.8
How shall I curse, whom God hath not cursed? And how shall I execrate, whom the LORD hath not execrated?'' None
10. Hebrew Bible, Proverbs, 1.14, 2.16-2.19, 6.24-6.35, 8.22-8.31, 9.13-9.18 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Metatron, Tetragrammaton (lesser YHWH) as • Tetragrammaton • Tetragrammaton, The (Divine Name) • Tetragrammaton, The (Divine Name), Metatron and • Tetragrammaton, The (Divine Name), divine essence related to • Tetragrammaton, The (Divine Name), keter (and Ein Sof) identified with • Tetragrammaton, The (Divine Name), ḥokhmah and • Yahweh • Yhwh, Yahweh • divine essence, Tetragrammaton identified with • hypostasis, Yahweh as • keter (keter ʿelyon), binah, identified with Tetragrammaton

 Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 58, 60, 174, 177, 274, 276, 351; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 231, 246, 249, 250, 253, 256, 258; Schiffman (1983), Testimony and the Penal Code, 186

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1.14 גּוֹרָלְךָ תַּפִּיל בְּתוֹכֵנוּ כִּיס אֶחָד יִהְיֶה לְכֻלָּנוּ׃
2.16
לְהַצִּילְךָ מֵאִשָּׁה זָרָה מִנָּכְרִיָּה אֲמָרֶיהָ הֶחֱלִיקָה׃ 2.17 הַעֹזֶבֶת אַלּוּף נְעוּרֶיהָ וְאֶת־בְּרִית אֱלֹהֶיהָ שָׁכֵחָה׃ 2.18 כִּי שָׁחָה אֶל־מָוֶת בֵּיתָהּ וְאֶל־רְפָאִים מַעְגְּלֹתֶיהָ׃ 2.19 כָּל־בָּאֶיהָ לֹא יְשׁוּבוּן וְלֹא־יַשִּׂיגוּ אָרְחוֹת חַיִּים׃
6.24
לִשְׁמָרְךָ מֵאֵשֶׁת רָע מֵחֶלְקַת לָשׁוֹן נָכְרִיָּה׃ 6.25 אַל־תַּחְמֹד יָפְיָהּ בִּלְבָבֶךָ וְאַל־תִּקָּחֲךָ בְּעַפְעַפֶּיהָ׃ 6.26 כִּי בְעַד־אִשָּׁה זוֹנָה עַד־כִּכַּר לָחֶם וְאֵשֶׁת אִישׁ נֶפֶשׁ יְקָרָה תָצוּד׃ 6.27 הֲיַחְתֶּה אִישׁ אֵשׁ בְּחֵיקוֹ וּבְגָדָיו לֹא תִשָּׂרַפְנָה׃ 6.28 אִם־יְהַלֵּךְ אִישׁ עַל־הַגֶּחָלִים וְרַגְלָיו לֹא תִכָּוֶינָה׃ 6.29 כֵּן הַבָּא אֶל־אֵשֶׁת רֵעֵהוּ לֹא יִנָּקֶה כָּל־הַנֹּגֵעַ בָּהּ׃' '6.31 וְנִמְצָא יְשַׁלֵּם שִׁבְעָתָיִם אֶת־כָּל־הוֹן בֵּיתוֹ יִתֵּן׃ 6.32 נֹאֵף אִשָּׁה חֲסַר־לֵב מַשְׁחִית נַפְשׁוֹ הוּא יַעֲשֶׂנָּה׃ 6.33 נֶגַע־וְקָלוֹן יִמְצָא וְחֶרְפָּתוֹ לֹא תִמָּחֶה׃ 6.34 כִּי־קִנְאָה חֲמַת־גָּבֶר וְלֹא־יַחְמוֹל בְּיוֹם נָקָם׃ 6.35 לֹא־יִשָּׂא פְּנֵי כָל־כֹּפֶר וְלֹא־יֹאבֶה כִּי תַרְבֶּה־שֹׁחַד׃
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׃
9.13
אֵשֶׁת כְּסִילוּת הֹמִיָּה פְּתַיּוּת וּבַל־יָדְעָה מָּה׃ 9.14 וְיָשְׁבָה לְפֶתַח בֵּיתָהּ עַל־כִּסֵּא מְרֹמֵי קָרֶת׃ 9.15 לִקְרֹא לְעֹבְרֵי־דָרֶךְ הַמְיַשְּׁרִים אֹרְחוֹתָם׃ 9.16 מִי־פֶתִי יָסֻר הֵנָּה וַחֲסַר־לֵב וְאָמְרָה לּוֹ׃ 9.17 מַיִם־גְּנוּבִים יִמְתָּקוּ וְלֶחֶם סְתָרִים יִנְעָם׃ 9.18 וְלֹא־יָדַע כִּי־רְפָאִים שָׁם בְּעִמְקֵי שְׁאוֹל קְרֻאֶיהָ׃'' None
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1.14 Cast in thy lot among us; Let us all have one purse’—
2.16
To deliver thee from the strange woman, Even from the alien woman that maketh smooth her words; 2.17 That forsaketh the lord of her youth, And forgetteth the covet of her God. 2.18 For her house sinketh down unto death, And her paths unto the shades; 2.19 None that go unto her return, Neither do they attain unto the paths of life;
6.24
To keep thee from the evil woman, From the smoothness of the alien tongue. 6.25 Lust not after her beauty in thy heart; Neither let her captivate thee with her eyelids. 6.26 For on account of a harlot a man is brought to a loaf of bread, But the adulteress hunteth for the precious life. 6.27 Can a man take fire in his bosom, And his clothes not be burned? 6.28 Or can one walk upon hot coals, And his feet not be scorched? 6.29 So he that goeth in to his neighbour’s wife; Whosoever toucheth her shall not go unpunished. 6.30 Men do not despise a thief, if he steal To satisfy his soul when he is hungry; 6.31 But if he be found, he must restore sevenfold, He must give all the substance of his house. 6.32 He that committeth adultery with a woman lacketh understanding; He doeth it that would destroy his own soul. 6.33 Wounds and dishonour shall he get, And his reproach shall not be wiped away. . 6.34 For jealousy is the rage of a man, And he will not spare in the day of vengeance. 6.35 He will not regard any ransom; Neither will he rest content, though thou givest many gifts.
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.
9.13
The woman Folly is riotous; She is thoughtless, and knoweth nothing. 9.14 And she sitteth at the door of her house, On a seat in the high places of the city, 9.15 To call to them that pass by, Who go right on their ways: 9.16 ’Whoso is thoughtless, let him turn in hither’; And as for him that lacketh understanding, she saith to him: 9.17 ’Stolen waters are sweet, And bread eaten in secret is pleasant.’ 9.18 But he knoweth not that the shades are there; that her guests are in the depths of the nether-world.'' None
11. Hebrew Bible, Psalms, 24.1-24.2, 29.1, 48.7, 92.3, 99.1 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Asherah, consort of Yahweh • Cloud Man, Tetragrammaton related to • God, YHWH • Kingship of Yahweh • Kingship of Yahweh Psalms • Kingship of Yahweh, as theme • Leviathan, versus YHWH • Lordship of Yahweh • Lordship of Yahweh, and 4QDibHam • Servant of YHWH, and suffering • Servant of YHWH, as Messiah • Tefillah, YHWH Elohenu Benedictions • Tetragrammaton • Tetragrammaton with • Tetragrammaton, The (Divine Name), devekut to • YHWH, as Helios • Yahweh • Yahweh, as agent in Tamid Psalms • Yahweh, in Tamid Psalms as a group • Yahweh, in pairs of Tamid Psalms • Yahweh, inactivity • Yahweh, ruler motif • Yhwh, Yahweh • theme, encounter with Yahweh • theme, kingship of Yahweh • yhwh

 Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 75, 77; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 576; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 299; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 238, 261; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 50, 51; Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 62; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 51, 53; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 108; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 2, 50, 139, 141, 145, 146, 169, 170, 171, 174, 176, 179, 182, 183, 192, 200, 201, 202, 210, 211, 212, 216, 221, 231, 233, 253, 259, 268; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 44

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24.1 לְדָוִד מִזְמוֹר לַיהוָה הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ׃
24.1
מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד יְהוָה צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה׃ 24.2 כִּי־הוּא עַל־יַמִּים יְסָדָהּ וְעַל־נְהָרוֹת יְכוֹנְנֶהָ׃
29.1
יְהוָה לַמַּבּוּל יָשָׁב וַיֵּשֶׁב יְהוָה מֶלֶךְ לְעוֹלָם׃
29.1
מִזְמוֹר לְדָוִד הָבוּ לַיהוָה בְּנֵי אֵלִים הָבוּ לַיהוָה כָּבוֹד וָעֹז׃
48.7
רְעָדָה אֲחָזָתַם שָׁם חִיל כַּיּוֹלֵדָה׃
92.3
לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת׃
99.1
יְהוָה מָלָךְ יִרְגְּזוּ עַמִּים יֹשֵׁב כְּרוּבִים תָּנוּט הָאָרֶץ׃' ' None
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24.1 A Psalm of David. The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein. 24.2 For He hath founded it upon the seas, and established it upon the floods.
29.1
A Psalm of David. Ascribe unto the LORD, O ye sons of might, Ascribe unto the LORD glory and strength.
48.7
Trembling took hold of them there, Pangs, as of a woman in travail.
92.3
To declare Thy lovingkindness in the morning, And Thy faithfulness in the night seasons,
99.1
The LORD reigneth; let the peoples tremble; He is enthroned upon the cherubim; let the earth quake.' ' None
12. Hebrew Bible, 1 Kings, 18.24 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Yahweh, Yhwh • yhwh

 Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 39; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 151, 153

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18.24 וּקְרָאתֶם בְּשֵׁם אֱלֹהֵיכֶם וַאֲנִי אֶקְרָא בְשֵׁם־יְהוָה וְהָיָה הָאֱלֹהִים אֲשֶׁר־יַעֲנֶה בָאֵשׁ הוּא הָאֱלֹהִים וַיַּעַן כָּל־הָעָם וַיֹּאמְרוּ טוֹב הַדָּבָר׃'' None
sup>
18.24 And call ye on the name of your god, and I will call on the name of the LORD; and the God that answereth by fire, let him be God.’ And all the people answered and said: ‘It is well spoken.’'' None
13. Hebrew Bible, 2 Kings, 19.15, 23.3-23.4, 23.6-23.7, 23.19 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Tetragrammaton • Yahweh • Yahweh, Yhwh • Yahweh, consort of • Yahweh/Yhwh • Zeus, Yahweh

 Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 179, 189; Estes (2020), The Tree of Life, 63; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 237; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 40; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 50; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 630

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19.15 וַיִּתְפַּלֵּל חִזְקִיָּהוּ לִפְנֵי יְהוָה וַיֹּאמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃
23.3
וַיַּעֲמֹד הַמֶּלֶךְ עַל־הָעַמּוּד וַיִּכְרֹת אֶת־הַבְּרִית לִפְנֵי יְהוָה לָלֶכֶת אַחַר יְהוָה וְלִשְׁמֹר מִצְוֺתָיו וְאֶת־עֵדְוֺתָיו וְאֶת־חֻקֹּתָיו בְּכָל־לֵב וּבְכָל־נֶפֶשׁ לְהָקִים אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת הַכְּתֻבִים עַל־הַסֵּפֶר הַזֶּה וַיַּעֲמֹד כָּל־הָעָם בַּבְּרִית׃
23.3
וַיַּרְכִּבֻהוּ עֲבָדָיו מֵת מִמְּגִדּוֹ וַיְבִאֻהוּ יְרוּשָׁלִַם וַיִּקְבְּרֻהוּ בִּקְבֻרָתוֹ וַיִּקַּח עַם־הָאָרֶץ אֶת־יְהוֹאָחָז בֶּן־יֹאשִׁיָּהוּ וַיִּמְשְׁחוּ אֹתוֹ וַיַּמְלִיכוּ אֹתוֹ תַּחַת אָבִיו׃ 23.4 וַיְצַו הַמֶּלֶךְ אֶת־חִלְקִיָּהוּ הַכֹּהֵן הַגָּדוֹל וְאֶת־כֹּהֲנֵי הַמִּשְׁנֶה וְאֶת־שֹׁמְרֵי הַסַּף לְהוֹצִיא מֵהֵיכַל יְהוָה אֵת כָּל־הַכֵּלִים הָעֲשׂוּיִם לַבַּעַל וְלָאֲשֵׁרָה וּלְכֹל צְבָא הַשָּׁמָיִם וַיִּשְׂרְפֵם מִחוּץ לִירוּשָׁלִַם בְּשַׁדְמוֹת קִדְרוֹן וְנָשָׂא אֶת־עֲפָרָם בֵּית־אֵל׃
23.6
וַיֹּצֵא אֶת־הָאֲשֵׁרָה מִבֵּית יְהוָה מִחוּץ לִירוּשָׁלִַם אֶל־נַחַל קִדְרוֹן וַיִּשְׂרֹף אֹתָהּ בְּנַחַל קִדְרוֹן וַיָּדֶק לְעָפָר וַיַּשְׁלֵךְ אֶת־עֲפָרָהּ עַל־קֶבֶר בְּנֵי הָעָם׃ 23.7 וַיִּתֹּץ אֶת־בָּתֵּי הַקְּדֵשִׁים אֲשֶׁר בְּבֵית יְהוָה אֲשֶׁר הַנָּשִׁים אֹרְגוֹת שָׁם בָּתִּים לָאֲשֵׁרָה׃
23.19
וְגַם אֶת־כָּל־בָּתֵּי הַבָּמוֹת אֲשֶׁר בְּעָרֵי שֹׁמְרוֹן אֲשֶׁר עָשׂוּ מַלְכֵי יִשְׂרָאֵל לְהַכְעִיס הֵסִיר יֹאשִׁיָּהוּ וַיַּעַשׂ לָהֶם כְּכָל־הַמַּעֲשִׂים אֲשֶׁר עָשָׂה בְּבֵית־אֵל׃'' None
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19.15 And Hezekiah prayed before the LORD, and said: ‘O LORD, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth.
23.3
And the king stood on the platform, and made a covet before the LORD, to walk after the LORD, and to keep His commandments, and His testimonies, and His statutes, with all his heart, and all his soul, to confirm the words of this covet that were written in this book; and all the people stood to the covet. 23.4 And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of the LORD all the vessels that were made for Baal, and for the Asherah, and for all the host of heaven; and he burned them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Beth-el.
23.6
And he brought out the Asherah from the house of the LORD, without Jerusalem, unto the brook Kidron, and burned it at the brook Kidron, and stamped it small to powder, and cast the powder thereof upon the graves of the common people. 23.7 And he broke down the houses of the sodomites, that were in the house of the LORD, where the women wove coverings for the Asherah.
23.19
And all the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke the LORD, Josiah took away, and did to them according to all the acts that he had done in Beth-el.'' None
14. Hebrew Bible, 2 Samuel, 7.14 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • God, YHWH • Yahweh, Yhwh • tetragrammaton

 Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 75, 88, 116; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 87

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7.14 אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃'' None
sup>
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:'' None
15. Hebrew Bible, Amos, 4.13 (8th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • Tetragrammaton • Yahweh

 Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 187; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 56, 58

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4.13 כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃'' None
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4.13 For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name.'' None
16. Hebrew Bible, Isaiah, 5.7, 6.1-6.3, 37.16, 45.5, 49.15, 54.1-54.9, 54.13, 55.8, 60.21-60.22 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Asherah, consort of Yahweh • Cloud Man, Tetragrammaton related to • Creator archons, YHWH ( • Divine Name, tetragrammaton • Kingship of Yahweh • Servant of YHWH, and suffering • Servant of YHWH, as Messiah • Tetragrammaton • Tetragrammaton with • Tetragrammaton, The (Divine Name) • Tetragrammaton, The (Divine Name), devekut to • Tetragrammaton, The (Divine Name), divine essence related to • YHWH, compassion of • YHWH, love for Israel • YHWH, restoration and • YHWH/Yahweh • Yahweh • Yhwh, Yahweh • Zeus, Yahweh • day of the Lord/day of YHWH • divine essence, Tetragrammaton identified with • yhwh

 Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 178; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 310; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 228, 237, 250, 287; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 50, 58; Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 60, 61, 65; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 630; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 116, 119, 172, 205; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 271, 334; Schiffman (1983), Testimony and the Penal Code, 186; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 57, 61, 63, 65, 101, 141; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 141; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 44

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5.7 כִּי כֶרֶם יְהוָה צְבָאוֹת בֵּית יִשְׂרָאֵל וְאִישׁ יְהוּדָה נְטַע שַׁעֲשׁוּעָיו וַיְקַו לְמִשְׁפָּט וְהִנֵּה מִשְׂפָּח לִצְדָקָה וְהִנֵּה צְעָקָה׃
6.1
בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃
6.1
הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃ 6.2 שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃ 6.3 וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃
37.16
יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃
45.5
אֲנִי יְהוָה וְאֵין עוֹד זוּלָתִי אֵין אֱלֹהִים אֲאַזֶּרְךָ וְלֹא יְדַעְתָּנִי׃
49.15
הֲתִשְׁכַּח אִשָּׁה עוּלָהּ מֵרַחֵם בֶּן־בִּטְנָהּ גַּם־אֵלֶּה תִשְׁכַּחְנָה וְאָנֹכִי לֹא אֶשְׁכָּחֵךְ׃
54.1
כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃
54.1
רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃ 54.2 הַרְחִיבִי מְקוֹם אָהֳלֵךְ וִירִיעוֹת מִשְׁכְּנוֹתַיִךְ יַטּוּ אַל־תַּחְשֹׂכִי הַאֲרִיכִי מֵיתָרַיִךְ וִיתֵדֹתַיִךְ חַזֵּקִי׃ 54.3 כִּי־יָמִין וּשְׂמֹאול תִּפְרֹצִי וְזַרְעֵךְ גּוֹיִם יִירָשׁ וְעָרִים נְשַׁמּוֹת יוֹשִׁיבוּ׃ 54.4 אַל־תִּירְאִי כִּי־לֹא תֵבוֹשִׁי וְאַל־תִּכָּלְמִי כִּי לֹא תַחְפִּירִי כִּי בֹשֶׁת עֲלוּמַיִךְ תִּשְׁכָּחִי וְחֶרְפַּת אַלְמְנוּתַיִךְ לֹא תִזְכְּרִי־עוֹד׃ 54.5 כִּי בֹעֲלַיִךְ עֹשַׂיִךְ יְהוָה צְבָאוֹת שְׁמוֹ וְגֹאֲלֵךְ קְדוֹשׁ יִשְׂרָאֵל אֱלֹהֵי כָל־הָאָרֶץ יִקָּרֵא׃ 54.6 כִּי־כְאִשָּׁה עֲזוּבָה וַעֲצוּבַת רוּחַ קְרָאָךְ יְהוָה וְאֵשֶׁת נְעוּרִים כִּי תִמָּאֵס אָמַר אֱלֹהָיִךְ׃ 54.7 בְּרֶגַע קָטֹן עֲזַבְתִּיךְ וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ׃ 54.8 בְּשֶׁצֶף קֶצֶף הִסְתַּרְתִּי פָנַי רֶגַע מִמֵּךְ וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ אָמַר גֹּאֲלֵךְ יְהוָה׃ 54.9 כִּי־מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי־נֹחַ עוֹד עַל־הָאָרֶץ כֵּן נִשְׁבַּעְתִּי מִקְּצֹף עָלַיִךְ וּמִגְּעָר־בָּךְ׃

54.13
וְכָל־בָּנַיִךְ לִמּוּדֵי יְהוָה וְרַב שְׁלוֹם בָּנָיִךְ׃
55.8
כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם וְלֹא דַרְכֵיכֶם דְּרָכָי נְאֻם יְהוָה׃
60.21
וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מטעו מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר׃ 60.22 הַקָּטֹן יִהְיֶה לָאֶלֶף וְהַצָּעִיר לְגוֹי עָצוּם אֲנִי יְהוָה בְּעִתָּהּ אֲחִישֶׁנָּה׃' ' None
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5.7 For the vineyard of the LORD of hosts is the house of Israel, And the men of Judah the plant of His delight; And He looked for justice, but behold violence; For righteousness, but behold a cry.
6.1
In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple. 6.2 Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly. 6.3 And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.
37.16
’O LORD of hosts, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth.
45.5
I am the LORD, and there is none else, beside Me there is no God; I have girded thee, though thou hast not known Me;
49.15
Can a woman forget her sucking child, That she should not have compassion on the son of her womb? Yea, these may forget, Yet will not I forget thee.
54.1
Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD. 54.2 Enlarge the place of thy tent, And let them stretch forth the curtains of thy habitations, spare not; Lengthen thy cords, and strengthen thy stakes. 54.3 For thou shalt spread abroad on the right hand and on the left; And thy seed shall possess the nations, And make the desolate cities to be inhabited. 54.4 Fear not, for thou shalt not be ashamed. Neither be thou confounded, for thou shalt not be put to shame; For thou shalt forget the shame of thy youth, And the reproach of thy widowhood shalt thou remember no more. 54.5 For thy Maker is thy husband, The LORD of hosts is His name; And the Holy One of Israel is thy Redeemer, The God of the whole earth shall He be called. 54.6 For the LORD hath called thee As a wife forsaken and grieved in spirit; And a wife of youth, can she be rejected? Saith thy God. 54.7 For a small moment have I forsaken thee; But with great compassion will I gather thee. 54.8 In a little wrath I hid My face from thee for a moment; But with everlasting kindness will I have compassion on thee, Saith the LORD thy Redeemer. 54.9 For this is as the waters of Noah unto Me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee, nor rebuke thee.

54.13
And all thy children shall be taught of the LORD; and great shall be the peace of thy children.
55.8
For My thoughts are not your thoughts, Neither are your ways My ways, saith the LORD.
60.21
Thy people also shall be all righteous, They shall inherit the land for ever; The branch of My planting, the work of My hands, Wherein I glory. 60.22 The smallest shall become a thousand, And the least a mighty nation; I the LORD will hasten it in its time.' ' None
17. Hebrew Bible, Jeremiah, 6.24, 50.43 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Yhwh, Yahweh • yhwh

 Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 238; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 44

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6.24 שָׁמַעְנוּ אֶת־שָׁמְעוֹ רָפוּ יָדֵינוּ צָרָה הֶחֱזִיקַתְנוּ חִיל כַּיּוֹלֵדָה׃
50.43
שָׁמַע מֶלֶךְ־בָּבֶל אֶת־שִׁמְעָם וְרָפוּ יָדָיו צָרָה הֶחֱזִיקַתְהוּ חִיל כַּיּוֹלֵדָה׃'' None
sup>
6.24 ’We have heard the fame thereof, our hands wax feeble, Anguish hath taken hold of us, And pain, as of a woman in travail.’
50.43
The king of Babylon hath heard the fame of them, And his hands wax feeble; Anguish hath taken hold of him, And pain, as of a woman in travail.'' None
18. Hebrew Bible, Judges, 13.17-13.18 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Yahweh, Yhwh • Yhwh, in Tobit • Yhwh, mercy, Providence • tetragrammaton

 Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 63; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 75

sup>
13.17 וַיֹּאמֶר מָנוֹחַ אֶל־מַלְאַךְ יְהוָה מִי שְׁמֶךָ כִּי־יָבֹא דבריך דְבָרְךָ וְכִבַּדְנוּךָ׃ 13.18 וַיֹּאמֶר לּוֹ מַלְאַךְ יְהוָה לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי וְהוּא־פֶלִאי׃'' None
sup>
13.17 And Manoaĥ said to the angel of the Lord, What is thy name, that when thy sayings come to pass we may do thee honour? 13.18 And the angel of the Lord said to him, Why askest thou thus after my name, seeing it is hidden?'' None
19. None, None, nan (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Tetragrammaton, The (Divine Name) • Yahweh, territory of

 Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 91; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 111

20. None, None, nan (8th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • God, YHWH • Yahweh, Yhwh

 Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 82; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 92

21. Hebrew Bible, Ezekiel, 1.5 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Asherah, consort of Yahweh • YHWH/Yahweh • day of the Lord/day of YHWH

 Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 136; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 116, 205

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1.5 וּמִתּוֹכָהּ דְּמוּת אַרְבַּע חַיּוֹת וְזֶה מַרְאֵיהֶן דְּמוּת אָדָם לָהֵנָּה׃' ' None
sup>
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.' ' None
22. Hebrew Bible, Nehemiah, 9.20-9.21 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Tefillah, YHWH Elohenu Benedictions • Yhwh, in Tobit • Yhwh, justice of • Yhwh, mercy, Providence • creed, attributes of Yahweh in • yhwh

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 570; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 188; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 73; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 44

sup>9.21 וְאַרְבָּעִים שָׁנָה כִּלְכַּלְתָּם בַּמִּדְבָּר לֹא חָסֵרוּ שַׂלְמֹתֵיהֶם לֹא בָלוּ וְרַגְלֵיהֶם לֹא בָצֵקוּ׃' ' Nonesup>
9.20 Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst. 9.21 Yea, forty years didst Thou sustain them in the wilderness, and they lacked nothing; their clothes waxed not old, and their feet swelled not.' ' None
23. Septuagint, Wisdom of Solomon, 6.4, 9.1, 9.4, 9.9 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Yahweh • Yhwh, Yahweh • hypostasis, Yahweh as

 Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 89, 174; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 246, 253, 258

sup>
6.4 At what he sees in his bad dreams, his soul shall not be troubled;
6.4
Because as servants of his kingdom you did not rule rightly,nor keep the law,nor walk according to the purpose of God,
9.1
"O God of my fathers and Lord of mercy,who hast made all things by thy word,
9.1
When Israel was led away captive into a strange land, When they fell away from the Lord who redeemed them,
9.4
For Thou art a just judge over all the peoples of the earth.
9.4
give me the wisdom that sits by thy throne,and do not reject me from among thy servants.
9.9
He that doeth righteousness layeth up life for himself with the Lord; And he that doeth wrongly forfeits his life to destruction;
9.9
With thee is wisdom, who knows thy works and was present when thou didst make the world,and who understand what is pleasing in thy sight and what is right according to thy commandments.'' None
24. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Tetragrammaton • Yahweh, Yhwh • tetragrammaton

 Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 64; Schiffman (1983), Testimony and the Penal Code, 136

25. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Kingship of Yahweh, as theme • Yhwh, in Tobit • Yhwh, justice of • Yhwh, mercy, Providence • theme, kingship of Yahweh

 Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 73; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 208

26. Philo of Alexandria, On The Cherubim, 27-28 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Tetragrammaton • Yahweh/YHWH

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 271, 277; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 202

sup>
27 I have also, on one occasion, heard a more ingenious train of reasoning from my own soul, which was accustomed frequently to be seized with a certain divine inspiration, even concerning matters which it could not explain even to itself; which now, if I am able to remember it accurately, I will relate. It told me that in the one living and true God there were two supreme and primary powers--goodness and authority; and that by his goodness he had created every thing, and by his authority he governed all that he had created; '28 and that the third thing which was between the two, and had the effect of bringing them together was reason, for that it was owing to reason that God was both a ruler and good. Now, of this ruling authority and of this goodness, being two distinct powers, On the Cherubim were the symbols, but of reason the flaming sword was the symbol. For reason is a thing capable of rapid motion and impetuous, and especially the reason of the Creator of all things is so, inasmuch as it was before everything and passed by everything, and was conceived before everything, and appears in everything. ' None
27. Philo of Alexandria, On Flight And Finding, 101 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Tetragrammaton • Yahweh, Yhwh

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 271; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 72

sup>
101 But the divine word which is above these does not come into any visible appearance, inasmuch as it is not like to any of the things that come under the external senses, but is itself an image of God, the most ancient of all the objects of intellect in the whole world, and that which is placed in the closest proximity to the only truly existing God, without any partition or distance being interposed between them: for it is said, "I will speak unto thee from above the mercyseat, in the midst, between the two Cherubim." So that the word is, as it were, the charioteer of the powers, and he who utters it is the rider, who directs the charioteer how to proceed with a view to the proper guidance of the universe. '' None
28. Philo of Alexandria, On The Special Laws, 1.53 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Tetragrammaton • Yahweh, Yhwh

 Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 224; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 52

sup>
1.53 Moreover, he also enjoins his people that, after they have given the proselytes an equal share in all their laws, and privileges, and immunities, on their forsaking the pride of their fathers and forefathers, they must not give a license to their jealous language and unbridled tongues, blaspheming those beings whom the other body looks upon as gods, lest the proselytes should be exasperated at such treatment, and in return utter impious language against the true and holy God; for from ignorance of the difference between them, and by reason of their having from their infancy learnt to look upon what was false as if it had been true, and having been bred up with it, they would be likely to err. '' None
29. Lucan, Pharsalia, 2.593 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Yahweh, Yhwh • Zeus, Yahweh

 Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 49; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 630

sup>
2.593 Break with life\'s ties: be Caesar\'s gift in vain." Pompeius, ignorant that his captain thus Was taken, armed his levies newly raised To give his legions strength; and as he thought To sound his trumpets with the coming dawn, To test his soldiers ere he moved his camp Thus in majestic tones their ranks addressed: "Soldiers of Rome! Avengers of her laws! To whom the Senate gives no private arms, Ask by your voices for the battle sign. '' None
30. Mishnah, Sanhedrin, 10.1 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Tetragrammaton

 Found in books: Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 186; Schiffman (1983), Testimony and the Penal Code, 134

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10.1 כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו:"" None
sup>
10.1 All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers a charm over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”'' None
31. Mishnah, Yoma, 3.8, 6.2 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Tetragrammaton

 Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 71; Schiffman (1983), Testimony and the Penal Code, 146, 148

sup>
3.8 בָּא לוֹ אֵצֶל פָּרוֹ, וּפָרוֹ הָיָה עוֹמֵד בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב, וְהַכֹּהֵן עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב, וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָוִיתִי פָּשַׁעְתִּי חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי. אָנָּא הַשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי וְשֶׁחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהֵן עוֹנִין אַחֲרָיו, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד:
6.2
בָּא לוֹ אֵצֶל שָׂעִיר הַמִּשְׁתַּלֵּחַ וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָווּ פָּשְׁעוּ חָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל. אָנָּא בַּשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָווּ וְשֶׁפָּשְׁעוּ וְשֶׁחָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ לֵאמֹר (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהַכֹּהֲנִים וְהָעָם הָעוֹמְדִים בָּעֲזָרָה, כְּשֶׁהָיוּ שׁוֹמְעִים שֵׁם הַמְפֹרָשׁ שֶׁהוּא יוֹצֵא מִפִּי כֹהֵן גָּדוֹל, הָיוּ כּוֹרְעִים וּמִשְׁתַּחֲוִים וְנוֹפְלִים עַל פְּנֵיהֶם, וְאוֹמְרִים, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד:'' None
sup>
3.8 He came to his bull and his bull was standing between the Ulam and the altar, its head to the south and its face to the west. And the priest stands on the eastside facing the west. And he lays both his hands upon it and confesses. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you to cleanse you of all your sins; you shall be clean before the Lord” (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”
6.2
He then came to the scapegoat and laid his two hands upon it and he made confession. And thus he would say: “Please, ‘Hashem’! They have done wrong, they have transgressed, they have sinned before You, Your people the House of Israel. Please, in the name of Hashem (Bashem)! Forgive the wrongdoings, the transgressions, the sins which your people, the House of Israel, have committed and transgressed and sinned before You, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you to cleanse you of all your sins; you shall be clean before the Lord” (Leviticus 16:30). And the priests and the people standing in the courtyard, when they would hear God’s name explicated coming out of the high priest’s mouth, would bend their knees, bow down and fall on their faces and say “Blessed be the name of His glorious kingdom for ever and ever!”'' None
32. New Testament, 1 Corinthians, 8.4-8.6, 15.9 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Tetragrammaton • YHWH/Yahweh • Yahweh, Yhwh • tetragrammaton

 Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 58; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 26, 52, 75, 140, 142, 143, 156, 294; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 186

sup>
8.4 Περὶ τῆς βρώσεως οὖν τῶν εἰδωλοθύτων οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, καὶ ὅτι οὐδεὶς θεὸς εἰ μὴ εἷς. 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·
15.9
Ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ·'' None
sup>
8.4 Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one. 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.
15.9
For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God.'' None
33. New Testament, Acts, 2.34-2.35, 17.23, 26.14 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Creator archons, YHWH ( • Servant of YHWH, and suffering • YHWH/Yahweh • Yahweh, Yhwh • Yhwh, mercy, Providence • Zeus, Yahweh • tetragrammaton

 Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 49, 79, 87, 264; Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 64, 66; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 202, 630; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 196; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 45, 208

sup>
2.34 οὐ γὰρ Δαυεὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός 2.35
17.23
διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο ΑΓΝΩΣΤΩ ΘΕΩ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν.
26.14
πάντων τε καταπεσόντων ἡμῶν εἰς τὴν γῆν ἤκουσα φωνὴν λέγουσαν πρός με τῇ Ἐβραΐδι διαλέκτῳ Σαούλ Σαούλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν.' ' None
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2.34 For David didn\'t ascend into the heavens, but he says himself, \'The Lord said to my Lord, "Sit by my right hand, 2.35 Until I make your enemies the footstool of your feet."\ "
17.23
For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. " "
26.14
When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.' " ' None
34. New Testament, Apocalypse, 12.7 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Creator archons, YHWH ( • Yahweh

 Found in books: Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 29; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 109

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12.7 Καὶ ἐγένετο πόλεμος ἐν τῷ οὐρανῷ, ὁΜιχαὴλκαὶ οἱ ἄγγελοι αὐτοῦτοῦ πολεμῆσαιμετὰ τοῦ δράκοντος. καὶ ὁ δράκων ἐπολέμησεν καὶ οἱ ἄγγελοι αὐτοῦ,'' None
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12.7 There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war. '' None
35. New Testament, James, 5.10 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Yhwh, in Tobit • Yhwh, mercy, Providence • tetragrammaton

 Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 186; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 76

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5.10 ὑπόδειγμα λάβετε, ἀδελφοί, τῆς κακοπαθίας καὶ τῆς μακροθυμίας τοὺς προφήτας, οἳ ἐλάλησαν ὲν τῷ ὀνόματι Κυρίου.'' None
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5.10 Take, brothers, for an example of suffering and of patience, the prophets who spoke in the name of the Lord. '' None
36. New Testament, Galatians, 1.13 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • YHWH/Yahweh • Yahweh, Yhwh

 Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 294; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 186

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1.13 Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν,'' None
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1.13 For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. "" None
37. New Testament, Hebrews, 1.3-1.4 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Divine Name, tetragrammaton • Yahweh, Yhwh • tetragrammaton

 Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 62, 69, 78; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 168

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1.3 ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενοςἐκάθισεν ἐν δεξιᾷτῆς μεγαλωσύνης ἐν ὑψηλοῖς, 1.4 τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων ὅσῳ διαφορώτερον παρʼ αὐτοὺς κεκληρονόμηκεν ὄνομα.'' None
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1.3 His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; 1.4 having become so much better than the angels, as he has inherited a more excellent name than they have. '' None
38. New Testament, Philippians, 2.7, 2.9-2.11 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Creator archons, YHWH ( • God, YHWH • YHWH/Yahweh • Yahweh, Yhwh • tetragrammaton

 Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 268; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 62, 74, 87, 97, 98, 163, 266; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 85

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2.7 ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος
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.'' None
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2.7 but emptied himself, taking the form of a servant, being made in the likeness of men.
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. '' None
39. New Testament, Romans, 8.29, 11.5 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Divine Name, tetragrammaton • Yahweh, Yhwh • Yhwh, Yahweh

 Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 296, 298; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 82, 265; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 384

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8.29 ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς·
11.5
οὕτως οὖν καὶ ἐν τῷ νῦν καιρῷ λίμμα κατʼ ἐκλογὴν χάριτος γέγονεν·' ' None
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8.29 For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.
11.5
Even so then at this present time also there is a remt according to the election of grace. ' ' None
40. New Testament, John, 1.1-1.9, 1.12, 1.14, 6.45, 17.24 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Creator archons, YHWH ( • Divine Name, tetragrammaton • Tetragrammaton • Tetragrammaton, The (Divine Name) • Tetragrammaton, The (Divine Name), divine essence related to • Tetragrammaton, The (Divine Name), memra associated with • Yahweh • Yahweh, Yhwh • divine essence, Tetragrammaton identified with • hypostasis, Yahweh as • memra, Tetragrammaton and

 Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 89, 112, 113, 114; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 77, 164; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 79, 157, 173; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 113, 599; Schiffman (1983), Testimony and the Penal Code, 186

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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.

1.12
ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,

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·?̔
6.45
ἔστιν γεγραμμένον ἐν τοῖς προφήταις Καὶ ἔσονται πάντες. διδακτοὶ θεοῦ· πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς ἐμέ.
17.24
Πατήρ, ὃ δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν μετʼ ἐμοῦ, ἵνα θεωρῶσιν τὴν δόξαν τὴν ἐμὴν ἣν δέδωκάς μοι, ὅτι ἠγάπησάς με πρὸ καταβολῆς κόσμου.'' None
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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. ' "

1.12
But as many as received him, to them he gave the right to become God's children, to those who believe in his name: "
1.14
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. ' "
6.45
It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father, and has learned, comes to me. " 17.24 Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. '' None
41. New Testament, Luke, 22.37 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Servant of YHWH, and suffering • Servant of YHWH, as Messiah • Yahweh

 Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 177; Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 62, 65

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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.'' None
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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."'' None
42. New Testament, Mark, 1.2 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Day of Yhwh • Yahweh, Yhwh • tetragrammaton

 Found in books: DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 162; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 87

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1.2 Καθὼς γέγραπται ἐν τῷ Ἠσαίᾳ τῷ προφήτῃ Ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου·'' None
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1.2 As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. '' None
43. New Testament, Matthew, 28.19 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Creator archons, YHWH ( • Yahweh, Yhwh • tetragrammaton

 Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 67, 78, 80; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 178

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28.19 πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος,'' None
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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, '' None
44. Tosefta, Sotah, 13.8 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Tetragrammaton • Yahweh, Yhwh • tetragrammaton

 Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 63; Schiffman (1983), Testimony and the Penal Code, 134

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13.8 שנה שמת בה שמעון הצדיק אמר להם בשנה זו אני מת אמרו לו מנין אתה יודע אמר להם כל ימות הכפורים היה זקן אחד לובש בגדים לבנים ומתכסה לבנים נכנס עמי ויוצא עמי שנה זו נכנס עמי ולא יצא לאחר הרגל חלה שבעת ימים ומת משמת שמעון הצדיק פסקו מלברך בשם <ס\\"א> נמנעו אחיו מלברך בשם.'' None
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13.8 The year in which Shimon the Righteous died he said to them \\"in this year I will die\\" \\"how do you know this?\\" they responded. He (Shimon the Righteous) responded: \\"all of the Yom Kippur days there was an old man dressed in all white who would go with me into the holy of holies and leave with me, on this year he went in with me but did not come out with me.\\" Seven days passed after the holiday and he died. From the time of the death of Rebbi Shimon the Righteous they ceased blessing in the name of Hashem.'' None
45. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Divine Name, tetragrammaton • Yahweh, Yhwh

 Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 384

46. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Creator archons, YHWH ( • Yahweh

 Found in books: Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 29; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 109

47. Irenaeus, Refutation of All Heresies, 4.20.1, 4.20.4 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Creator archons, YHWH ( • Yahweh, Yhwh

 Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 290; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 178

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4.20.1 As regards His greatness, therefore, it is not possible to know God, for it is impossible that the Father can be measured; but as regards His love (for this it is which leads us to God by His Word), when we obey Him, we do always learn that there is so great a God, and that it is He who by Himself has established, and selected, and adorned, and contains all things; and among the all things, both ourselves and this our world. We also then were made, along with those things which are contained by Him. And this is He of whom the Scripture says, "And God formed man, taking clay of the earth, and breathed into his face the breath of life." It was not angels, therefore, who made us, nor who formed us, neither had angels power to make an image of God, nor any one else, except the Word of the Lord, nor any Power remotely distant from the Father of all things. For God did not stand in need of these beings, in order to the accomplishing of what He had Himself determined with Himself beforehand should be done, as if He did not possess His own hands. For with Him were always present the Word and Wisdom, the Son and the Spirit, by whom and in whom, freely and spontaneously, He made all things, to whom also He speaks, saying, "Let Us make man after Our image and likeness;" He taking from Himself the substance of the creatures formed, and the pattern of things made, and the type of all the adornments in the world.
4.20.4
There is therefore one God, who by the Word and Wisdom created and arranged all things; but this is the Creator (Demiurge) who has granted this world to the human race, and who, as regards His greatness, is indeed unknown to all who have been made by Him (for no man has searched out His height, either among the ancients who have gone to their rest, or any of those who are now alive); but as regards His love, He is always known through Him by whose means He ordained all things. Now this is His Word, our Lord Jesus Christ, who in the last times was made a man among men, that He might join the end to the beginning, that is, man to God. Wherefore the prophets, receiving the prophetic gift from the same Word, announced His advent according to the flesh, by which the blending and communion of God and man took place according to the good pleasure of the Father, the Word of God foretelling from the beginning that God should be seen by men, and hold converse with them upon earth, should confer with them, and should be present with His own creation, saving it, and becoming capable of being perceived by it, and freeing us from the hands of all that hate us, that is, from every spirit of wickedness; and causing us to serve Him in holiness and righteousness all our days, in order that man, having embraced the Spirit of God, might pass into the glory of the Father.'' None
48. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Divine Name, tetragrammaton • Metatron, Tetragrammaton (lesser YHWH) as • Tetragrammaton, The (Divine Name), Metatron and

 Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 262; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 113

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'' None38b his torso was fashioned from dust taken from Babylonia, and his head was fashioned from dust taken from Eretz Yisrael, the most important land, and his limbs were fashioned from dust taken from the rest of the lands in the world. With regard to his buttocks, Rav Aḥa says: They were fashioned from dust taken from Akra De’agma, on the outskirts of Babylonia.,Rabbi Yoḥa bar Ḥanina says: Daytime is twelve hours long, and the day Adam the first man was created was divided as follows: In the first hour of the day, his dust was gathered. In the second, an undefined figure was fashioned. In the third, his limbs were extended. In the fourth, a soul was cast into him. In the fifth, he stood on his legs. In the sixth, he called the creatures by the names he gave them. In the seventh, Eve was paired with him. In the eighth, they arose to the bed two, and descended four, i.e., Cain and Abel were immediately born. In the ninth, he was commanded not to eat of the Tree of Knowledge. In the tenth, he sinned. In the eleventh, he was judged. In the twelfth, he was expelled and left the Garden of Eden, as it is stated: “But man abides not in honor; 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.,Rami bar Ḥama says in explanation of the end of that verse: A wild animal does not have power over a person unless that person seems to the wild animal like an animal, as it is stated: “He is like the beasts that perish.”,The Gemara presents a mnemonic for the statements that follow: At the time, to the end, Aramaic. Rav Yehuda says that 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: If you agree, let us fashion a person in our image. The angels said before him: Master of the Universe, what are the actions of this person You suggest to create? God said to them: His actions are such and such, according to human nature.,The angels 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?” (Psalms 8:5), i.e., a creature such as this is not worth creating. God outstretched His small finger among them and burned them with fire. And the same occurred with a second group of angels. The third group of angels that He asked said before Him: Master of the Universe, the first two groups who spoke their mind before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. God then created the first person.,When history arrived at the time of the people of the generation of the flood and the people of the generation of the dispersion, i.e., the Tower of Babel, whose actions were ruinous, the angels said before God: Master of the Universe, didn’t the first set of angels speak appropriately before You, that human beings are not worthy of having been created? God said to them concerning humanity: “Even to your old age I am the same; and even to hoar hairs will I suffer you; 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.,Rav Yehuda says that Rav says: Adam the first man spanned 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” (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. Once Adam 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” (Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him.,Rabbi Elazar says: The height of Adam the first man 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.” Adam stood “upon the earth” and rose to the end of the heavens. Once Adam 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.” The Gemara asks: The interpretations of the verses contradict each other. 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: This and that, from one end of the world to another and from the earth until the heavens, are one measure, i.e., the same distance.,And Rav Yehuda says that Rav says: Adam the first man spoke in the language of Aramaic, as it is stated in the chapter of Psalms speaking in the voice of Adam: “How weighty also are Your thoughts to me, O God” (Psalms 139:17).,And this, i.e., that the verse in Psalms is stated by Adam, is what Reish Lakish says: What is the meaning of that which is written: “This is the book of the generations of Adam” (Genesis 5:1)? This verse teaches that the Holy One, Blessed be He, showed Adam every generation and its Torah interpreters, every generation and its wise ones. When he arrived at his vision of the generation of Rabbi Akiva, Adam was gladdened by his Torah, and saddened by his manner of death. He said: “How weighty also are Your thoughts to me, O God,” i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer.,And Rav Yehuda says that Rav says: Adam the first man was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”? (Genesis 3:9), meaning, to where has your heart turned, indicating that Adam turned from the path of truth. Rabbi Yitzḥak says: He was one who drew his foreskin forward, so as to remove any indication that he was circumcised. It is written here: “And they like men adam have transgressed the covet” (Hosea 6:7), and it is written there: “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he has broken My covet” (Genesis 17:14).,Rav Naḥman says: He was a denier of the fundamental principle of belief in God. It is written here: “And they like men adam have transgressed the covet,” and it is written there: “He has broken My covet,” and it is written in a third verse: “And then they shall answer: Because they have forsaken the covet of the Lord their God and worshipped other gods and served them” (Jeremiah 22:9).,§ We learned in a mishna there (Avot 2:14): Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic la’apikoros. Rabbi Yoḥa says: This was taught only with regard to a gentile heretic, but not with regard to a Jewish heretic, as one should not respond to him. All the more so, if one does respond he will become more heretical. His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position.,Rabbi Yoḥa says: Any place in the Bible from where the heretics attempt to prove their heresy, i.e., that there is more than one god, the response to their claim is alongside them, i.e., in the immediate vicinity of the verses they cite. The verse states that God said: “Let us make man in our image” (Genesis 1:26), employing the plural, but it then states: “And God created man in His image” (Genesis 1:27), employing the singular. The verse states that God said: “Come, let us go down and there confound their language” (Genesis 11:7), but it also states: “And the Lord came down to see the city and the tower” (Genesis 11:5). The verse states in the plural: “There God was revealed niglu to him when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: “To God Who answers haoneh me in the day of my distress” (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: “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?” (Deuteronomy 4:7), where the term “near” is written in plural, kerovim, but the term “upon Him” is written in singular. Another verse states: “And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?” (II\xa0Samuel 7:23), where the term “went” is written in plural, halekhu, but the term “Himself” is written in singular. Another verse states: “I beheld till thrones were placed, and one that was ancient of days did sit” (Daniel 7:9); where the term “thrones” is written in plural, kharsavan, but the term “sit” is written in singular.,The Gemara asks: Why do I need these instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is in accordance with the statement of Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, i.e., the angels, as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones” (Daniel 4:14).,The Gemara clarifies: This works out well for almost all the verses, as they describe an action taken by God, but what is there to say concerning the verse: “I beheld till thrones were placed”? The Gemara answers: One throne is for Him and one throne is for David, i.e., the messiah, as it is taught in a baraita: One throne is for Him and one throne is for David; this is the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence by equating God with a person? Rather, the correct interpretation is that both thrones are for God, as one throne is for judgment and one throne is for righteousness.,The Gemara asks: Did Rabbi Akiva accept this explanation from Rabbi Yosei or did he not accept it from him? The Gemara suggests: Come and hear a proof to the matter from what was taught in another baraita, as it is taught in a baraita: One throne is for judgment and one throne is for righteousness; this is the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near, i.e., discussing, matters of aggada? Go near tractates Nega’im and Oholot, which examine the complex halakhot of ritual purity, where your knowledge is unparalleled. Rather, the correct interpretation is that while both thrones are for God, one is for a throne and one is for a stool. There is a throne for God to sit upon, and a stool that serves as His footstool.,Rav Naḥman says: This one, i.e., any person, who knows how to respond to the heretics as effectively as Rav Idit should respond to them, but if he does not know, he should not respond to them. The Gemara relates: A certain heretic said to Rav Idit: It is written in the verse concerning God: “And to Moses He said: Come up to the Lord” (Exodus 24:1). The heretic raised a question: It should have stated: Come up to Me. Rav Idit said to him: This term, “the Lord,” in that verse is referring to the angel Metatron, whose name is like the name of his Master, as it is written: “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, for My name is in him” (Exodus 23:20–21).,The heretic said to him: If so, if this angel is equated with God, we should worship him as we worship God. Rav Idit said to him: It is written: “Do not defy tammer him,” which alludes to: Do not replace Me temireni with him. The heretic said to him: If so, why do I need the clause “For he will not pardon your transgression”? Rav Idit said to him: We believe that we did not accept the angel even as a guide befarvanka for the journey, as it is written: “And he said to him: If Your Presence go not with me 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: A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: It is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven” (Genesis 19:24). The heretic raised the question: It should have stated: From Him out of heaven. A certain launderer said to Rabbi Yishmael: Leave him be; I will respond to him. This is as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, hearken to my speech” (Genesis 4:23). One can raise the question: It should have been written: My wives, and not: “Wives of Lemech.” Rather, it is the style of the verse to speak in this manner. Here too, it is the style of the verse to speak in this manner. Rabbi Yishmael said to the launderer: From where did you hear this interpretation? The launderer said to him: I heard it at the lecture of Rabbi Meir.,The Gemara comments: This is as Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third halakha, one-third aggada, and one-third parables. And Rabbi Yoḥa says: Rabbi Meir had, i.e., taught, three hundred parables of foxes, and we have only three.'' None
49. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • YHWH/Yahweh • Yahweh

 Found in books: Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 112; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 114

50. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Tetragrammaton • YHWH/Yahweh • Yahweh • Yahweh, • necromancy, and Apollo/ Helios/Yahweh

 Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 137; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 258, 259, 260, 261, 262, 263, 264, 273, 274, 276, 278; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 63; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 129; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 313; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 105

51. Anon., Letter of Aristeas, 16
 Tagged with subjects: • Yahweh • Yahweh, Yhwh

 Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 41; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 178

sup>
16 Dis. This name was very appropriately bestowed upon him by our first ancestors, in order to signify that He through whom all things are endowed with life and come into being, is necessarily the ruler and lord of the Universe. Set all mankind an example of magimity by releasing those who are held in bondage.'"" None
52. None, None, nan
 Tagged with subjects: • Divine Name, tetragrammaton • Yahweh, Yhwh

 Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 72; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 501




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