From The Oxford Dictionary of Philosophy (Oxford University Press, 2008):
Autonomy is the capacity for self-government. Agents are autonomous if their actions are truly their own. The necessity of this moral liberty appears in Rousseau, and is a cornerstone of Kant's ethical theory, in which possessing autonomy of the will is a necessary condition of moral agency. The difficulty in the concept is that our desires, choices, and actions are all partly caused by factors outside our control, including those factors originally responsible for our characters. So true autonomy can easily seem to be a myth. Yet the concept is important, since it is plausible to hold that only agents acting autonomously are responsible for their actions...
Agents are heteronomous if their will is under the control of another. It should be noted that the pair is not exhaustive: an agent may fail to be autonomous because of external factors that do not include control by another, but only other kinds of constraint and compulsion.
(6) Whatever the LORD desires God does in heaven and earth, in the seas and all the depths. (7) God makes clouds rise from the end of the earth; God makes lightning for the rain; God releases the wind from God's vaults.
(1) Abraham journeyed from there to the region of the Negeb and settled between Kadesh and Shur. While he was sojourning in Gerar, (2) Abraham said of Sarah his wife, “She is my sister.” So King Abimelech of Gerar had Sarah brought to him. (3) But God came to Abimelech in a dream by night and said to him, “You are to die because of the woman that you have taken, for she is a married woman.” (4) Now Abimelech had not approached her. He said, “O Lord, will You slay people even though innocent? (5) He himself said to me, ‘She is my sister!’ And she also said, ‘He is my brother.’ When I did this, my heart was blameless and my hands were clean.” (6) And God said to him in the dream, “I knew that you did this with a blameless heart, and so I kept you from sinning against Me. That was why I did not let you touch her.
(15) See, I set before you this day life and prosperity, death and adversity. (16) For I command you this day, to love the LORD your God, to walk in God's ways, and to keep God's commandments, God's laws, and God's rules, that you may thrive and increase, and that the LORD your God may bless you in the land that you are about to enter and possess. (17) But if your heart turns away and you give no heed, and are lured into the worship and service of other gods, (18) I declare to you this day that you shall certainly perish; you shall not long endure on the soil that you are crossing the Jordan to enter and possess. (19) I call heaven and earth to witness against you this day: I have put before you life and death, blessing and curse. Choose life—if you and your offspring would live— (20) by loving the LORD your God, heeding God's commands, and holding fast to God. For thereby you shall have life and shall long endure upon the soil that the LORD swore to your ancestors, Abraham, Isaac, and Jacob, to give to them.
(טו) הַכֹּל צָפוּי, וְהָרְשׁוּת נְתוּנָה, וּבְטוֹב הָעוֹלָם נִדּוֹן. וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה:
(15) [Rabbi Akiva used to say:] Everything is foreseen yet freedom of choice is granted, And the world is judged with goodness; And everything is in accordance with the preponderance of works.
וְאָמַר רַבִּי חֲנִינָא: הַכֹּל בִּידֵי שָׁמַיִם, חוּץ מִיִּרְאַת שָׁמַיִם.
And Rabbi Ḥanina said: Everything is in the hands of Heaven, except for fear of Heaven.
The Gemara cites additional homiletic interpretations on the topic of the revelation at Sinai. The Torah says, “And Moses brought forth the people out of the camp to meet God; and they stood at the lowermost part of the mount (b'tachtit ha-har)” (Exodus 19:17). Rabbi Avdimi bar Ḥama bar Ḥasa said: the Jewish people actually stood beneath (tachat) the mountain, and the verse teaches that the Holy One, Blessed be He, overturned the mountain above the Jews like a tub, and said to them: If you accept the Torah, excellent, and if not, there will be your burial. Rav Aḥa bar Ya’akov said: From here there is a substantial caveat to the obligation to fulfill the Torah. The Jewish people can claim that they were coerced into accepting the Torah, and it is therefore not binding. Rava said: Even so, they again accepted it willingly in the time of Ahasuerus, as it is written: “The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them” (Esther 9:27), and he taught: The Jews ordained what they had already taken upon themselves through coercion at Sinai.