Both the third and fifth books of the Sibylline Oracles engage with the threat and challenges of the political powers of their day, the Hellenistic and Roman respectively (Sib. Or. 3:657-714; 5:28-34, 155-161, 342-359). Both books also construe these powers as part of the reason for the arrival of God as Divine Warrior to execute judgement. In contrast to Alexandria Frisch, who argued that the Hellenistic Empire was the cause of greater Jewish critique, this article demonstrates that within the Sibylline tradition, the development in use of Jewish combat myth of the Divine Warrior across the two books actually shows the reverse. The texts from Sibylline Oracles 5 escalate the threat of the political enemy, not only depicting the Roman Empire and emperor within the cosmic drama, but as a force of chaos and agent of evil.

西伯利亚先知先知的第三本书和第五本书都应对了当时希腊政权和罗马政权的威胁和挑战（西伯来书或Or。3：657-714； 5：28-34、155-161， 342-359）。这两本书都将这些能力解释为上帝作为神圣战士来执行审判的原因之一。与亚历山大·弗里希（Alexandria Frisch）认为希腊化帝国是引起更大的犹太批评的原因相反，本文证明，在西比琳（Sibylline）传统内，两本书中使用的犹太斗士神话在《神州勇士》中的使用实际上表明了相反的情况。西伯利亚先知5的文字进一步升级了政治敌人的威胁，不仅描绘了罗马帝国和宇宙戏剧中的皇帝，而且还描​​绘了混乱和邪恶的力量。