{"database": "deitydb", "table": "entity_relationships", "is_view": false, "human_description_en": "where period_id = \"PER_ISR_SECOND_TEMPLE\"", "rows": [[1378, "ENT_CAN_ASHERAH", "received_as", "ENT_ISR_SOPHIA", "low", "Contested scholarly hypothesis: Asherah (consort of El at Ugarit) suppressed by Deuteronomistic reforms may have been sublimated into the figure of Sophia/Wisdom as El's companion in Proverbs 8:22\u201331 (\"beside him, like a master workman\"). Both occupy the consort-of-the-high-god position. Scholars including Sch\u00e4fer and Hadley have proposed the connection; DDD_BIBLE s.v. \"Asherah\" reviews the hypothesis without firm resolution. Low confidence: the sublimation is plausible but unverifiable from primary texts.", "SRC_DDD_BIBLE", "reviewed", "PER_ISR_SECOND_TEMPLE"], [1379, "ENT_ISR_SOPHIA", "reception_of", "ENT_CAN_ASHERAH", "low", "Sophia/Wisdom as possible sublimation of suppressed Asherah; consort-of-the-high-god position in Proverbs 8 parallels Asherah's role at Ugarit. Scholarly hypothesis; contested.", "SRC_DDD_BIBLE", "reviewed", "PER_ISR_SECOND_TEMPLE"], [1386, "ENT_ZOR_AESHMA_DAEVA", "received_as", "ENT_LAT_ASMODEUS", "high", "Aeshma Daeva (Avestan: a\u0113\u0161ma da\u0113uua, \"demon of wrath\") is the direct etymological source of Hebrew Ashmedai / Greek Asmodeus. Tobit 3:8 introduces Asmodeus as the demon who has killed each of Sarah's seven husbands; Raphael binds him in Egypt (8:3). The name derivation (a\u0113\u0161ma \u2192 Ashm-dai) is philologically secure. DDD_BIBLE s.v. \"Asmodeus\" and Boyce document the transmission. This is one of the clearest cross-traditional demonic transmissions in Second Temple literature.", "SRC_TOBIT", "reviewed", "PER_ISR_SECOND_TEMPLE"], [1387, "ENT_LAT_ASMODEUS", "reception_of", "ENT_ZOR_AESHMA_DAEVA", "high", "Asmodeus as Israelite/Jewish reception of Avestan Aeshma Daeva; name derivation philologically secure; role (demon of wrath/lust causing harm to humans) cognate.", "SRC_TOBIT", "reviewed", "PER_ISR_SECOND_TEMPLE"], [1390, "ENT_ZOR_AMESHA_SPENTAS", "received_as", "ENT_ISR_MICHAEL", "low", "The six Amesha Spentas (divine beings surrounding Ahura Mazda, each embodying a virtue) parallel the emergence of named archangels surrounding Yahweh in Second Temple angelology (1 Enoch 20 names seven: Michael, Gabriel, Raphael, Uriel, Saraqael, Raguel, Remiel). Both systems feature a high god surrounded by a council of named divine beings, each with a specific cosmic domain, in traditions that were in direct contact during the Persian period. Michael is cited as the most prominent archangel. Confidence low: the structural parallel is suggestive but the transmission is not textually demonstrable; parallel development is possible.", "SRC_BOYCE_ZOROASTRIANS", "reviewed", "PER_ISR_SECOND_TEMPLE"], [1391, "ENT_ISR_MICHAEL", "reception_of", "ENT_ZOR_AMESHA_SPENTAS", "low", "Emergence of named archangels (here: Michael as representative) as structural parallel to Amesha Spentas; both systems place named divine councillors around the high god with specific cosmic domains. Low confidence: structural parallel, not proven transmission.", "SRC_BOYCE_ZOROASTRIANS", "reviewed", "PER_ISR_SECOND_TEMPLE"], [1455, "ENT_JM_LILITH", "reception_of", "ENT_MES_LILITU", "low", "Lilith derives from the lilitu night-demon class (Lamashtu contributed only the child-harming motif).", "SRC_BLACK_GREEN_MESO", "reviewed", "PER_ISR_SECOND_TEMPLE"], [1552, "ENT_ISR_ELIJAH", "received_as", "ENT_SAINT_JOHN_BAPTIST", "high", "The identification of John the Baptist with the returning Elijah foretold in Malachi 4:5 is explicit and foundational in the New Testament. Matthew 11:14: \"And if you are willing to accept it, he [John] is the Elijah who was to come.\" Matthew 17:10-12: the disciples ask about the scribal teaching that Elijah must come first; Jesus responds that \"Elijah has already come, and they did not recognize him, but have done to him everything they wished.\" Luke 1:17 describes John as coming \"in the spirit and power of Elijah, to turn the hearts of the fathers to the children.\" The identification is grounded in: (1) Malachi's explicit eschatological prophecy; (2) John's desert asceticism and camel-hair garment matching Elijah's description in 2 Kings 1:8; (3) his function as the forerunner who \"prepares the way.\" At the Transfiguration (Matthew 17:3; Mark 9:4; Luke 9:30), Elijah appears alongside Moses as a representative of the prophetic tradition, with John-as-Elijah already having fulfilled the preparatory role. This is the best-documented Hebrew Bible prophet \u2192 New Testament reception chain in the dataset.", "SRC_HEBREW_BIBLE", "reviewed", "PER_ISR_SECOND_TEMPLE"], [1553, "ENT_SAINT_JOHN_BAPTIST", "reception_of", "ENT_ISR_ELIJAH", "high", "John the Baptist as the New Testament reception of the returning Elijah figure prophesied in Malachi 4:5; explicitly identified as such in Matthew 11:14, 17:10-12 and Luke 1:17.", "SRC_HEBREW_BIBLE", "reviewed", "PER_ISR_SECOND_TEMPLE"], [1554, "ENT_ISR_ADAM", "received_as", "ENT_JM_ADAM_KADMON", "medium", "The Kabbalistic Adam Kadmon (\"primordial Adam\") is a cosmological elaboration of the biblical Adam's creation \"in the image of God\" (tselem elohim; Genesis 1:26-27). In Lurianic Kabbalah (Isaac Luria, 16th century Safed), Adam Kadmon is the first configuration of divine light that emerges after the tzimtzum (divine contraction) and the shevirat ha-kelim (breaking of the vessels) \u2014 a vast primordial being whose bodily structure maps onto the ten sefirot. The concept takes the tselem elohim formula with cosmological literalism: if the earthly Adam was made in God's image, then the divine \"image\" itself must be an Adam-form. The biblical Adam is thus the earthly reflection of the cosmic primordial human. Scholem (1974) traces the Adam Kadmon concept through Neoplatonic, Gnostic, and Kabbalistic strata.", "SRC_SCHOLEM_KABBALAH", "reviewed", "PER_ISR_SECOND_TEMPLE"], [1555, "ENT_JM_ADAM_KADMON", "reception_of", "ENT_ISR_ADAM", "medium", "Adam Kadmon as the Kabbalistic cosmological projection of the biblical Adam's tselem elohim status (Genesis 1:26-27); the primordial divine human of Lurianic Kabbalah as an elaboration of the Israelite creation theology.", "SRC_SCHOLEM_KABBALAH", "reviewed", "PER_ISR_SECOND_TEMPLE"], [1556, "ENT_ISR_ADAM", "received_as", "ENT_SET_ADAMAS", "medium", "The Sethian Gnostic Adamas / Geradamas is the Gnostic critical reception of the biblical Adam. In Sethian cosmology (as in the Apocryphon of John, Nag Hammadi II,1 and parallel texts), a perfect luminous \"Adam\" (Adamas) exists in the Pleroma; the earthly Adam of Genesis 2-3 is a degraded copy manufactured by the Demiurge and the archons, who use the divine image as their template (\"let us make man in our image\" in Genesis 1:26 is reinterpreted as the archons's imitative act). The name Adamas preserves the Hebrew 'adam directly. This is a subversive or critical reception rather than a simple transmission: the Gnostic texts systematically invert the value judgments of Genesis (the creator is malevolent; the serpent is a liberator; the transgression was salvific rather than a fall), while the narrative structure remains dependent on Genesis 1-6.", "SRC_MEYER_GNOSTIC_BIBLE", "reviewed", "PER_ISR_SECOND_TEMPLE"], [1557, "ENT_SET_ADAMAS", "reception_of", "ENT_ISR_ADAM", "medium", "Sethian Gnostic Adamas as the critical Gnostic reception of the biblical Adam; the heavenly Adam prototype whose earthly copy the Demiurge creates in the Apocryphon of John's retelling of Genesis 1-6.", "SRC_MEYER_GNOSTIC_BIBLE", "reviewed", "PER_ISR_SECOND_TEMPLE"], [2408, "ENT_ZOR_ASHA_VAHISHTA", "aligned_with", "ENT_ISR_URIEL", "medium", "Asha Vahishta (\"Best Truth\") is the Amesha Spenta of cosmic truth, righteousness, and fire \u2014 his physical correlate is Atar (sacred fire), and his domain encompasses the maintenance of cosmic moral and natural order (asha, cognate with Vedic rta). The primary liturgical fire in Zoroastrian temples is dedicated to Asha Vahishta. Uriel (\"Fire/Light of God\") is the archangel of divine fire and light in Second Temple Judaism: 1 Enoch 20:2 assigns him oversight of \"the world and Tartarus\"; 4 Ezra 4:1 identifies him as the angel who instructs Ezra in divine mysteries. Both figures govern the domain of divine light/fire as cosmic ordering principle, and both serve as mediators of divine truth to prophets (Zarathustra-Vohu Manah; Ezra-Uriel). The Asha/Uriel alignment is one of the most frequently cited specific Amesha Spenta-archangel parallels in comparative religion scholarship. Boyce, A History of Zoroastrianism (1982) Vol. II, pp. 72-76; Russell, Zoroastrianism in Armenia (1987) pp. 138-142.", "SRC_BOYCE_ZOROASTRIANS", "reviewed", "PER_ISR_SECOND_TEMPLE"], [2409, "ENT_ZOR_KHSHATHRA", "aligned_with", "ENT_ISR_MICHAEL", "medium", "Khshathra Vairya (\"Desirable Dominion\") is the Amesha Spenta of divine sovereignty and the ideal kingdom \u2014 the celestial realm that Ahura Mazda's sovereignty constitutes, with sky (heaven) as his physical correlate and metal (the material of weapons, coins, and royal power) as his material correlate. Michael is the archangel of divine sovereignty and the champion of God's people in Second Temple Judaism: Daniel 10:13,21 names him \"one of the chief princes\" and \"your prince\"; Daniel 12:1 calls him \"the great prince who has charge of your people.\" Both Khshathra and Michael are specifically associated with divine warfare and the protection/maintenance of the divine kingdom against adversarial powers (Angra Mainyu / the demonic; the nations that threaten Israel). The Khshathra/Michael alignment is the most frequently cited Amesha Spenta-archangel sovereign/warrior parallel. Boyce (1982) pp. 76-79; cf. Collins, Daniel (1993) pp. 374-376.", "SRC_BOYCE_ZOROASTRIANS", "reviewed", "PER_ISR_SECOND_TEMPLE"], [2411, "ENT_ZOR_HAURVATAT", "aligned_with", "ENT_ISR_RAPHAEL", "medium", "Haurvatat (\"Wholeness / Health\") is the Amesha Spenta of completeness, health, and perfection \u2014 his physical correlate is water (the element of purification and life-sustaining wholeness), and his domain encompasses both bodily health and the soteriological completeness of the righteous at the end of time. The name haurvatat is from the root *hauru- \"whole, healthy.\" Raphael (\"God has healed\") is the healing archangel in Second Temple Jewish tradition: Tobit 12:14-15 identifies Raphael as \"one of the seven angels who stand ready and enter before the glory of the Lord\" and the angel who healed Tobit's blindness and protected Sarah from the demon Asmodeus; 1 Enoch 10:4-7 assigns Raphael the task of healing the earth after the Watchers' corruption of humanity. Both Haurvatat and Raphael govern the domain of wholeness/health as a divine principle, and both function within a 7-member divine council (6 Amesha Spentas + Ahura Mazda; 7 archangels). The Haurvatat/Raphael alignment is the most frequently noted specific Amesha Spenta-archangel healing parallel in the scholarly literature. Boyce (1982) pp. 77-78; Russell (1987) p. 141.", "SRC_BOYCE_ZOROASTRIANS", "reviewed", "PER_ISR_SECOND_TEMPLE"], [2413, "ENT_ISR_RAGUEL", "aligned_with", "ENT_ISR_MICHAEL", "high", "Raguel and Michael are co-members of the seven-archangel council in 1 Enoch 20, both standing before God as holy executors of divine will \u2014 Michael over the righteous nation and punishing Shemihazah (10:11), Raguel over the vengeance applied to the luminaries when they transgress (20:4). In 1 Enoch 9:1, the four archangels Uriel, Raphael, Michael, and Gabriel see the affliction of the earth and take the petition before God; Raguel operates in a parallel domain. The alignment is that of co-membership in the divine council with distinct functional domains.", "SRC_1_ENOCH", "reviewed", "PER_ISR_SECOND_TEMPLE"], [2414, "ENT_ISR_RAGUEL", "opposes", "ENT_ISR_WATCHERS", "medium", "Raguel's function as the archangel who \"takes vengeance on the world of the luminaries\" (1 Enoch 20:4) places him in a corrective/punitive relationship to the Watchers, who transgressed their cosmic mandate by descending and intermingling with humanity. While Michael is specifically assigned the punishment of Shemihazah and Raphael is assigned to bind Azazel, Raguel's domain of vengeance over transgressors of cosmic order encompasses the broader Watcher transgression. Confidence medium: the opposition is inferred from his functional domain, not from a specific narrative of direct confrontation with the Watchers.", "SRC_1_ENOCH", "reviewed", "PER_ISR_SECOND_TEMPLE"], [2415, "ENT_ISR_REMIEL", "aligned_with", "ENT_ISR_RAPHAEL", "medium", "Remiel and Raphael are functionally aligned as the eschatological/soteriological pair within the seven-archangel council: Raphael is the angel of healing and is assigned to heal the earth after the Watchers' corruption (1 Enoch 10:7), while Remiel is assigned to preside over \"those who rise\" \u2014 the resurrection of the righteous (1 Enoch 20:8; 2 Baruch 55:3). Both operate in the domain of restoring creation after corruption/death. The alignment reflects the structural pairing of healing-and-resurrection within the divine council.", "SRC_1_ENOCH", "reviewed", "PER_ISR_SECOND_TEMPLE"], [2416, "ENT_ISR_REMIEL", "aligned_with", "ENT_ZOR_AMERETAT", "low", "Remiel (archangel of resurrection, 1 Enoch 20:8) and Ameretat (Zoroastrian Amesha Spenta of immortality/deathlessness) both govern the domain of life-after-death and the ultimate victory of life over mortality. The parallel is structural (shared eschatological life-principle) rather than genetic; the Second Temple Jewish development of a specific resurrection-presiding archangel may have been shaped by Zoroastrian influence during the Achaemenid period, when the doctrine of individual resurrection first appears robustly in Jewish thought (Daniel 12:2; c. 165 BCE). Confidence low: the specific Remiel-Ameretat correspondence is an inference from the Zoroastrian-Jewish angelological influence hypothesis, not from direct ancient equation.", "SRC_1_ENOCH", "reviewed", "PER_ISR_SECOND_TEMPLE"], [2417, "ENT_ISR_SARIEL", "aligned_with", "ENT_ISR_GABRIEL", "medium", "In the War Scroll (1QM 9:15-16), the four archangels named on the battle tower shields are \"Michael, Gabriel, Sariel, and Raphael\" \u2014 making Sariel and Gabriel co-members of the tightest four-archangel grouping in DSS angelology. Sariel replaces Uriel in this grouping (who appears as the fourth archangel in some 1 Enoch traditions), suggesting that Sariel and Gabriel belong to the same functional tier within the divine warrior hierarchy of Qumran angelology. The alignment is of divine council co-membership with complementary functions.", "SRC_1_ENOCH", "reviewed", "PER_ISR_SECOND_TEMPLE"], [2418, "ENT_ISR_SARIEL", "opposes", "ENT_ISR_WATCHERS", "medium", "Sariel's domain \u2014 oversight of \"the spirits, who sin in the spirit\" (1 Enoch 20:6) \u2014 places him in a corrective relationship to the Watchers and their offspring, whose transgression created the entire category of sinning spirits (the disembodied Nephilim spirits that afflict humanity after the Flood, per 1 Enoch 15:8-12). Sariel is one of the divine officials responsible for the accountability of sinning spiritual beings \u2014 a domain arising directly from the Watcher transgression.", "SRC_1_ENOCH", "reviewed", "PER_ISR_SECOND_TEMPLE"], [2419, "ENT_ISR_NEPHILIM", "child_of", "ENT_ISR_WATCHERS", "high", "The Nephilim are the direct offspring of the Watchers (Bene Elohim) and human women in both Genesis 6:1-4 and the Enochic elaboration (1 Enoch 6-7). In 1 Enoch 7:2-3: \"And they became pregnant, and they bore great giants, whose height was three thousand ells... they consumed all the acquisitions of men.\" The child_of relationship captures the genealogical derivation of the Nephilim from the Watchers collective. Nickelsburg (2001) pp. 191-199.", "SRC_1_ENOCH", "reviewed", "PER_ISR_SECOND_TEMPLE"], [2420, "ENT_ISR_NEPHILIM", "child_of", "ENT_ISR_BENE_ELOHIM", "high", "Genesis 6:1-4 is the foundational text: \"the sons of God (bene ha-elohim) came in to the daughters of humans, who bore children to them.\" The \"sons of God\" (Bene Elohim) are the divine beings who father the Nephilim; the Enochic tradition identifies these Bene Elohim with the Watchers (angelic beings who descended from heaven). This relationship preserves the Genesis 6 genealogy in the graph alongside the Enochic elaboration (child_of ENT_ISR_WATCHERS).", "SRC_1_ENOCH", "reviewed", "PER_ISR_SECOND_TEMPLE"], [2421, "ENT_ISR_NEPHILIM", "opposes", "ENT_ISR_YAHWEH", "high", "The Nephilim's violence, corruption, and consumption of humanity (1 Enoch 7:3-5: they eat birds, beasts, reptiles, fish, and finally human flesh and drink blood) is explicitly the cause of God's (Yahweh's) decision to flood the earth: \"And then Michael, Uriel, Raphael, and Gabriel looked down from the sanctuary of heaven and saw much blood being shed upon the earth, and all lawlessness being wrought upon the earth... they said to the Lord of the ages: Lord of lords, God of gods, King of kings \u2014 and God of the ages \u2014 the throne of your glory endures through all the generations of the world, and your name is holy and great and blessed through all the ages of the world... You see what Azazel has done, how he has taught all iniquity on earth and revealed the eternal secrets which were preserved in heaven.\" (1 Enoch 9:1-6). The Flood is the divine response to the Nephilim's corruption. Confidence high: the causal link between Nephilim violence and divine judgment (Flood) is explicit in both Genesis 6 and 1 Enoch.", "SRC_1_ENOCH", "reviewed", "PER_ISR_SECOND_TEMPLE"], [2422, "ENT_ISR_SHEMIHAZAH", "parent_of", "ENT_ISR_NEPHILIM", "high", "1 Enoch 7:2: \"And they became pregnant, and they bore great giants... And when they had grown up, they turned against those who nourished them...\" The Nephilim are specifically the offspring of Shemihazah's group of Watchers \u2014 1 Enoch 7:1 names the women \"they took\" under Shemihazah's leadership. In 1 Enoch 10:12, God tells Michael to bind \"Shemihazah and his associates, who have intermixed with women so as to have defiled themselves with them.\" The parent_of relationship captures Shemihazah's role as the primary Watcher whose congress with human women produced the Nephilim.", "SRC_1_ENOCH", "reviewed", "PER_ISR_SECOND_TEMPLE"], [2423, "ENT_ISR_WATCHERS", "parent_of", "ENT_ISR_NEPHILIM", "high", "1 Enoch 6-7: the 200 Watchers collectively father the Nephilim giants through their unions with human women. The parent_of relationship from the Watchers collective to the Nephilim collective captures this fundamental generative relationship in the Enochic cosmological drama.", "SRC_1_ENOCH", "reviewed", "PER_ISR_SECOND_TEMPLE"], [2424, "ENT_ISR_BENE_ELOHIM", "member_of", "ENT_ISR_WATCHERS", "high", "The Bene Elohim (\"Sons of God\") of Genesis 6:1-4 are identified with the Watchers in 1 Enoch's elaboration of the same narrative: the Enochic Book of the Watchers opens (1 Enoch 6:1-2) by retelling Gen 6:1-4 with the Bene Elohim as the Watchers who see and desire human women. The Bene Elohim is thus the Genesis-tradition term for the same collective of divine beings whom the Enochic tradition calls Watchers. This member_of relationship captures that the Bene Elohim collective is a sub-group/variant name within the Watchers entity. Confidence high: the identification is explicit in the Enochic text and in most modern scholarly treatments.", "SRC_1_ENOCH", "reviewed", "PER_ISR_SECOND_TEMPLE"], [2425, "ENT_ISR_BEHEMOTH", "paired_with", "ENT_ISR_LEVIATHAN", "high", "Behemoth and Leviathan are the canonical eschatological pair in Second Temple apocalyptic literature: 1 Enoch 60:7-9 distinguishes them \u2014 \"And the female monster whose name is Leviathan dwells in the depths of the sea... and the male monster, whose name is Behemoth, holds his chest in an invisible desert east of the garden where the elect and the righteous dwell.\" 4 Ezra 6:49-52 parallels this: \"You separated Leviathan and Behemoth, giving Behemoth one part of the land on the third day of creation, and Leviathan one part of the sea.\" Job 40:15-41:34 presents them sequentially. In rabbinic tradition (Leviticus Rabbah 13:3; Bava Batra 74b), Behemoth and Leviathan are the eschatological pair whose battle at the end of days provides the feast for the righteous. The pairing is one of the most consistent dyads in Second Temple and rabbinic eschatology. Collins (2016) pp. 87-89.", "SRC_1_ENOCH", "reviewed", "PER_ISR_SECOND_TEMPLE"], [2426, "ENT_ISR_MASTEMA", "aligned_with", "ENT_ISR_SATAN", "high", "Mastema (\"Hostility / Enmity\") in Jubilees and Satan in Job and the DSS (especially the Community Rule and War Scroll) serve the same structural function \u2014 the adversarial/accusatory divine agent who tests, afflicts, and accuses humanity before God. In Jubilees 17:16, Mastema brings the accusation that prompts God to test Abraham (the binding of Isaac): \"Mastema came and said before God, 'Behold, Abraham loves Isaac, his son, and he delights in him above all things. Tell him to offer him as a burnt offering on the altar.'\" This is the exact role of the satan figure in Job 1:9-11. In Jubilees 48:1-18, Mastema actively assists the Egyptians against Moses \u2014 precisely the adversarial role the Devil plays in Christian typological readings. Most scholars treat Mastema as the Jubilees-tradition name for the same divine-adversary function that the DSS and later Christian tradition calls \"Satan.\" Collins (2016) pp. 92-95.", "SRC_JUBILEES", "reviewed", "PER_ISR_SECOND_TEMPLE"]], "truncated": false, "filtered_table_rows_count": 30, "expanded_columns": [], "expandable_columns": [[{"column": "period_id", "other_table": "periods", "other_column": "period_id"}, "period_name"], [{"column": "source_id", "other_table": "sources", "other_column": "source_id"}, "title"], [{"column": "object_entity_id", "other_table": "entities", "other_column": "entity_id"}, "canonical_name"], [{"column": "relationship_type", "other_table": "relationship_types", "other_column": "relationship_type"}, "relationship_type"], [{"column": "subject_entity_id", "other_table": "entities", "other_column": "entity_id"}, "canonical_name"]], "columns": ["relationship_id", "subject_entity_id", "relationship_type", "object_entity_id", "confidence", "rationale", "source_id", "review_status", "period_id"], "primary_keys": ["relationship_id"], "units": {}, "query": {"sql": "select relationship_id, subject_entity_id, relationship_type, object_entity_id, confidence, rationale, source_id, review_status, period_id from entity_relationships where \"period_id\" = :p0 order by relationship_id limit 101", "params": {"p0": "PER_ISR_SECOND_TEMPLE"}}, "facet_results": {}, "suggested_facets": [{"name": "subject_entity_id", "toggle_url": "http://deitydb-explorer.fly.dev/deitydb/entity_relationships.json?period_id=PER_ISR_SECOND_TEMPLE&_facet=subject_entity_id"}, {"name": "relationship_type", "toggle_url": "http://deitydb-explorer.fly.dev/deitydb/entity_relationships.json?period_id=PER_ISR_SECOND_TEMPLE&_facet=relationship_type"}, {"name": "object_entity_id", "toggle_url": "http://deitydb-explorer.fly.dev/deitydb/entity_relationships.json?period_id=PER_ISR_SECOND_TEMPLE&_facet=object_entity_id"}, {"name": "confidence", "toggle_url": "http://deitydb-explorer.fly.dev/deitydb/entity_relationships.json?period_id=PER_ISR_SECOND_TEMPLE&_facet=confidence"}, {"name": "source_id", "toggle_url": "http://deitydb-explorer.fly.dev/deitydb/entity_relationships.json?period_id=PER_ISR_SECOND_TEMPLE&_facet=source_id"}], "next": null, "next_url": null, "private": false, "allow_execute_sql": true, "query_ms": 13.92274699992413, "source": "jebboone/deitydb", "source_url": "https://github.com/jebboone/deitydb", "license": "MIT", "license_url": "https://opensource.org/licenses/MIT"}