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Tiresias: The Ancient Mediterranean Religions Source Database



8243
New Testament, Acts, 10.13


καὶ ἐγένετο φωνὴ πρὸς αὐτόν Ἀναστάς, Πέτρε, θῦσον καὶ φάγε.A voice came to him, "Rise, Peter, kill and eat!


Intertexts (texts cited often on the same page as the searched text):

77 results
1. Hebrew Bible, Deuteronomy, 14.6 (9th cent. BCE - 3rd cent. BCE)

14.6. וְכָל־בְּהֵמָה מַפְרֶסֶת פַּרְסָה וְשֹׁסַעַת שֶׁסַע שְׁתֵּי פְרָסוֹת מַעֲלַת גֵּרָה בַּבְּהֵמָה אֹתָהּ תֹּאכֵלוּ׃ 14.6. And every beast that parteth the hoof, and hath the hoof wholly cloven in two, and cheweth the cud, among the beasts, that ye may eat."
2. Hebrew Bible, Exodus, 19.13, 19.16, 19.19 (9th cent. BCE - 3rd cent. BCE)

19.13. לֹא־תִגַּע בּוֹ יָד כִּי־סָקוֹל יִסָּקֵל אוֹ־יָרֹה יִיָּרֶה אִם־בְּהֵמָה אִם־אִישׁ לֹא יִחְיֶה בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר׃ 19.16. וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל־הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כָּל־הָעָם אֲשֶׁר בַּמַּחֲנֶה׃ 19.19. וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל׃ 19.13. no hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live; when the ram’s horn soundeth long, they shall come up to the mount.’" 19.16. And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled." 19.19. And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice."
3. Hebrew Bible, Genesis, 19.15, 22.3, 28.2, 31.17-31.18 (9th cent. BCE - 3rd cent. BCE)

19.15. וּכְמוֹ הַשַּׁחַר עָלָה וַיָּאִיצוּ הַמַּלְאָכִים בְּלוֹט לֵאמֹר קוּם קַח אֶת־אִשְׁתְּךָ וְאֶת־שְׁתֵּי בְנֹתֶיךָ הַנִּמְצָאֹת פֶּן־תִּסָּפֶה בַּעֲוֺן הָעִיר׃ 22.3. וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקָם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר־לוֹ הָאֱלֹהִים׃ 28.2. קוּם לֵךְ פַּדֶּנָה אֲרָם בֵּיתָה בְתוּאֵל אֲבִי אִמֶּךָ וְקַח־לְךָ מִשָּׁם אִשָּׁה מִבְּנוֹת לָבָן אֲחִי אִמֶּךָ׃ 28.2. וַיִּדַּר יַעֲקֹב נֶדֶר לֵאמֹר אִם־יִהְיֶה אֱלֹהִים עִמָּדִי וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ וְנָתַן־לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּשׁ׃ 19.15. And when the morning arose, then the angels hastened Lot, saying: ‘Arise, take thy wife, and thy two daughters that are here; lest thou be swept away in the iniquity of the city.’" 22.3. And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him." 28.2. Arise, go to Paddan-aram, to the house of Bethuel thy mother’s father; and take thee a wife from thence of the daughters of Laban thy mother’s brother."
4. Hebrew Bible, Joel, 2.28-2.32 (9th cent. BCE - 3rd cent. BCE)

5. Hebrew Bible, Leviticus, 11.3 (9th cent. BCE - 3rd cent. BCE)

11.3. כֹּל מַפְרֶסֶת פַּרְסָה וְשֹׁסַעַת שֶׁסַע פְּרָסֹת מַעֲלַת גֵּרָה בַּבְּהֵמָה אֹתָהּ תֹּאכֵלוּ׃ 11.3. וְהָאֲנָקָה וְהַכֹּחַ וְהַלְּטָאָה וְהַחֹמֶט וְהַתִּנְשָׁמֶת׃ 11.3. Whatsoever parteth the hoof, and is wholly cloven-footed, and cheweth the cud, among the beasts, that may ye eat."
6. Hebrew Bible, Numbers, 6.25-6.26, 22.21 (9th cent. BCE - 3rd cent. BCE)

6.25. יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃ 6.26. יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃ 22.21. וַיָּקָם בִּלְעָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־אֲתֹנוֹ וַיֵּלֶךְ עִם־שָׂרֵי מוֹאָב׃ 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." 22.21. And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab."
7. Hebrew Bible, Psalms, 47.5, 51.12 (9th cent. BCE - 3rd cent. BCE)

47.5. יִבְחַר־לָנוּ אֶת־נַחֲלָתֵנוּ אֶת גְּאוֹן יַעֲקֹב אֲשֶׁר־אָהֵב סֶלָה׃ 51.12. לֵב טָהוֹר בְּרָא־לִי אֱלֹהִים וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי׃ 47.5. He chooseth our inheritance for us, the pride of Jacob whom He loveth. Selah" 51.12. Create me a clean heart, O God; and renew a stedfast spirit within me."
8. Hebrew Bible, Zephaniah, 1.16 (9th cent. BCE - 3rd cent. BCE)

1.16. יוֹם שׁוֹפָר וּתְרוּעָה עַל הֶעָרִים הַבְּצֻרוֹת וְעַל הַפִּנּוֹת הַגְּבֹהוֹת׃ 1.16. A day of the horn and alarm, Against the fortified cities, and against the high towers."
9. Hebrew Bible, 1 Kings, 13.15, 19.5, 21.7 (8th cent. BCE - 5th cent. BCE)

13.15. וַיֹּאמֶר אֵלָיו לֵךְ אִתִּי הַבָּיְתָה וֶאֱכֹל לָחֶם׃ 19.5. וַיִּשְׁכַּב וַיִּישַׁן תַּחַת רֹתֶם אֶחָד וְהִנֵּה־זֶה מַלְאָךְ נֹגֵעַ בּוֹ וַיֹּאמֶר לוֹ קוּם אֱכוֹל׃ 21.7. וַתֹּאמֶר אֵלָיו אִיזֶבֶל אִשְׁתּוֹ אַתָּה עַתָּה תַּעֲשֶׂה מְלוּכָה עַל־יִשְׂרָאֵל קוּם אֱכָל־לֶחֶם וְיִטַב לִבֶּךָ אֲנִי אֶתֵּן לְךָ אֶת־כֶּרֶם נָבוֹת הַיִּזְרְעֵאלִי׃ 13.15. Then he said unto him: ‘Come home with me, and eat bread.’" 19.5. And he lay down and slept under a broom-tree; and, behold, an angel touched him, and said unto him: ‘Arise and eat.’" 21.7. And Jezebel his wife said unto him: ‘Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thy heart be merry; I will give thee the vineyard of Naboth the Jezreelite.’"
10. Hebrew Bible, Isaiah, 61.1-61.2 (8th cent. BCE - 5th cent. BCE)

61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ 61.2. לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃ 61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;" 61.2. To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;"
11. Hebrew Bible, Jeremiah, 6.1 (8th cent. BCE - 5th cent. BCE)

6.1. הָעִזוּ בְּנֵי בִניָמִן מִקֶּרֶב יְרוּשָׁלִַם וּבִתְקוֹעַ תִּקְעוּ שׁוֹפָר וְעַל־בֵּית הַכֶּרֶם שְׂאוּ מַשְׂאֵת כִּי רָעָה נִשְׁקְפָה מִצָּפוֹן וְשֶׁבֶר גָּדוֹל׃ 6.1. עַל־מִי אֲדַבְּרָה וְאָעִידָה וְיִשְׁמָעוּ הִנֵּה עֲרֵלָה אָזְנָם וְלֹא יוּכְלוּ לְהַקְשִׁיב הִנֵּה דְבַר־יְהוָה הָיָה לָהֶם לְחֶרְפָּה לֹא יַחְפְּצוּ־בוֹ׃ 6.1. Put yourselves under covert, ye children of Benjamin, Away from the midst of Jerusalem, And blow the horn in Tekoa, And set up a signal on Beth-cherem; For evil looketh forth from the north, And a great destruction."
12. Hebrew Bible, Joshua, 6.5, 6.17-6.20 (8th cent. BCE - 5th cent. BCE)

6.5. וְהָיָה בִּמְשֹׁךְ בְּקֶרֶן הַיּוֹבֵל בשמעכם [כְּשָׁמְעֲכֶם] אֶת־קוֹל הַשּׁוֹפָר יָרִיעוּ כָל־הָעָם תְּרוּעָה גְדוֹלָה וְנָפְלָה חוֹמַת הָעִיר תַּחְתֶּיהָ וְעָלוּ הָעָם אִישׁ נֶגְדּוֹ׃ 6.17. וְהָיְתָה הָעִיר חֵרֶם הִיא וְכָל־אֲשֶׁר־בָּהּ לַיהוָה רַק רָחָב הַזּוֹנָה תִּחְיֶה הִיא וְכָל־אֲשֶׁר אִתָּהּ בַּבַּיִת כִּי הֶחְבְּאַתָה אֶת־הַמַּלְאָכִים אֲשֶׁר שָׁלָחְנוּ׃ 6.18. וְרַק־אַתֶּם שִׁמְרוּ מִן־הַחֵרֶם פֶּן־תַּחֲרִימוּ וּלְקַחְתֶּם מִן־הַחֵרֶם וְשַׂמְתֶּם אֶת־מַחֲנֵה יִשְׂרָאֵל לְחֵרֶם וַעֲכַרְתֶּם אוֹתוֹ׃ 6.19. וְכֹל כֶּסֶף וְזָהָב וּכְלֵי נְחֹשֶׁת וּבַרְזֶל קֹדֶשׁ הוּא לַיהוָה אוֹצַר יְהוָה יָבוֹא׃ 6.5. And it shall be, that when they make a long blast with the ram’s horn, and when ye hear the sound of the horn, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall go up every man straight before him.’" 6.17. And the city shall be devoted, even it and all that is therein, to the LORD; only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent." 6.18. And ye, in any wise keep yourselves from the devoted thing, lest ye make yourselves accursed by taking of the devoted thing, so should ye make the camp of Israel accursed, and trouble it." 6.19. But all the silver, and gold, and vessels of brass and iron, are holy unto the LORD; they shall come into the treasury of the LORD.’" 6.20. So the people shouted, and [the priests] blew with the horns. And it came to pass, when the people heard the sound of the horn, that the people shouted with a great shout, and the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city."
13. Hebrew Bible, Judges, 7.8-7.22, 19.5 (8th cent. BCE - 5th cent. BCE)

7.8. וַיִּקְחוּ אֶת־צֵדָה הָעָם בְּיָדָם וְאֵת שׁוֹפְרֹתֵיהֶם וְאֵת כָּל־אִישׁ יִשְׂרָאֵל שִׁלַּח אִישׁ לְאֹהָלָיו וּבִשְׁלֹשׁ־מֵאוֹת הָאִישׁ הֶחֱזִיק וּמַחֲנֵה מִדְיָן הָיָה לוֹ מִתַּחַת בָּעֵמֶק׃ 7.9. וַיְהִי בַּלַּיְלָה הַהוּא וַיֹּאמֶר אֵלָיו יְהוָה קוּם רֵד בַּמַּחֲנֶה כִּי נְתַתִּיו בְּיָדֶךָ׃ 7.11. וְשָׁמַעְתָּ מַה־יְדַבֵּרוּ וְאַחַר תֶּחֱזַקְנָה יָדֶיךָ וְיָרַדְתָּ בַּמַּחֲנֶה וַיֵּרֶד הוּא וּפֻרָה נַעֲרוֹ אֶל־קְצֵה הַחֲמֻשִׁים אֲשֶׁר בַּמַּחֲנֶה׃ 7.12. וּמִדְיָן וַעֲמָלֵק וְכָל־בְּנֵי־קֶדֶם נֹפְלִים בָּעֵמֶק כָּאַרְבֶּה לָרֹב וְלִגְמַלֵּיהֶם אֵין מִסְפָּר כַּחוֹל שֶׁעַל־שְׂפַת הַיָּם לָרֹב׃ 7.13. וַיָּבֹא גִדְעוֹן וְהִנֵּה־אִישׁ מְסַפֵּר לְרֵעֵהוּ חֲלוֹם וַיֹּאמֶר הִנֵּה חֲלוֹם חָלַמְתִּי וְהִנֵּה צלול [צְלִיל] לֶחֶם שְׂעֹרִים מִתְהַפֵּךְ בְּמַחֲנֵה מִדְיָן וַיָּבֹא עַד־הָאֹהֶל וַיַּכֵּהוּ וַיִּפֹּל וַיַּהַפְכֵהוּ לְמַעְלָה וְנָפַל הָאֹהֶל׃ 7.14. וַיַּעַן רֵעֵהוּ וַיֹּאמֶר אֵין זֹאת בִּלְתִּי אִם־חֶרֶב גִּדְעוֹן בֶּן־יוֹאָשׁ אִישׁ יִשְׂרָאֵל נָתַן הָאֱלֹהִים בְּיָדוֹ אֶת־מִדְיָן וְאֶת־כָּל־הַמַּחֲנֶה׃ 7.15. וַיְהִי כִשְׁמֹעַ גִּדְעוֹן אֶת־מִסְפַּר הַחֲלוֹם וְאֶת־שִׁבְרוֹ וַיִּשְׁתָּחוּ וַיָּשָׁב אֶל־מַחֲנֵה יִשְׂרָאֵל וַיֹּאמֶר קוּמוּ כִּי־נָתַן יְהוָה בְּיֶדְכֶם אֶת־מַחֲנֵה מִדְיָן׃ 7.16. וַיַּחַץ אֶת־שְׁלֹשׁ־מֵאוֹת הָאִישׁ שְׁלֹשָׁה רָאשִׁים וַיִּתֵּן שׁוֹפָרוֹת בְּיַד־כֻּלָּם וְכַדִּים רֵקִים וְלַפִּדִים בְּתוֹךְ הַכַּדִּים׃ 7.17. וַיֹּאמֶר אֲלֵיהֶם מִמֶּנִּי תִרְאוּ וְכֵן תַּעֲשׂוּ וְהִנֵּה אָנֹכִי בָא בִּקְצֵה הַמַּחֲנֶה וְהָיָה כַאֲשֶׁר־אֶעֱשֶׂה כֵּן תַּעֲשׂוּן׃ 7.18. וְתָקַעְתִּי בַּשּׁוֹפָר אָנֹכִי וְכָל־אֲשֶׁר אִתִּי וּתְקַעְתֶּם בַּשּׁוֹפָרוֹת גַּם־אַתֶּם סְבִיבוֹת כָּל־הַמַּחֲנֶה וַאֲמַרְתֶּם לַיהוָה וּלְגִדְעוֹן׃ 7.19. וַיָּבֹא גִדְעוֹן וּמֵאָה־אִישׁ אֲשֶׁר־אִתּוֹ בִּקְצֵה הַמַּחֲנֶה רֹאשׁ הָאַשְׁמֹרֶת הַתִּיכוֹנָה אַךְ הָקֵם הֵקִימוּ אֶת־הַשֹּׁמְרִים וַיִּתְקְעוּ בַּשּׁוֹפָרוֹת וְנָפוֹץ הַכַּדִּים אֲשֶׁר בְּיָדָם׃ 7.21. וַיַּעַמְדוּ אִישׁ תַּחְתָּיו סָבִיב לַמַּחֲנֶה וַיָּרָץ כָּל־הַמַּחֲנֶה וַיָּרִיעוּ ויניסו [וַיָּנוּסוּ׃] 7.22. וַיִּתְקְעוּ שְׁלֹשׁ־מֵאוֹת הַשּׁוֹפָרוֹת וַיָּשֶׂם יְהוָה אֵת חֶרֶב אִישׁ בְּרֵעֵהוּ וּבְכָל־הַמַּחֲנֶה וַיָּנָס הַמַּחֲנֶה עַד־בֵּית הַשִּׁטָּה צְרֵרָתָה עַד שְׂפַת־אָבֵל מְחוֹלָה עַל־טַבָּת׃ 19.5. וַיְהִי בַּיּוֹם הָרְבִיעִי וַיַּשְׁכִּימוּ בַבֹּקֶר וַיָּקָם לָלֶכֶת וַיֹּאמֶר אֲבִי הַנַּעֲרָה אֶל־חֲתָנוֹ סְעָד לִבְּךָ פַּת־לֶחֶם וְאַחַר תֵּלֵכוּ׃ 7.8. So the people took provisions in their hands, and their shofarot: and he sent all the rest of Yisra᾽el, every man to his tent, and retained those three hundred men: and the host of Midyan was beneath him in the valley." 7.9. And it was on the same night, that the Lord said to him, Arise, go down to the camp; for I have delivered it into thy hand." 7.10. But if thou fear to go down, go thou with Pura thy boy down to the camp:" 7.11. and thou shalt hear what they say; and afterwards shall thy hands be strengthened to go down unto the host. Then went he down with Pura his boy to the fringe of the armed men that were in the camp." 7.12. Now Midyan and ῾Amaleq and all the children of the east lay along in the valley like locusts for multitude; and their camels were without number, as the sand by the sea side for multitude." 7.13. And when Gid῾on was come, behold, there was a man that told a dream to his fellow, and said, Behold, I dreamed a dream, and, lo, a slice of barley bread was rolling through the camp of Midyan, and it came to a tent, and smote it so that it fell, and overturned it, so that the tent tumbled down." 7.14. And his fellow answered and said, This is nothing else but the sword of Gid῾on the son of Yo᾽ash, a man of Yisra᾽el: for into his hand has God delivered Midyan, and all the camp." 7.15. And it was, when Gid῾on heard the telling of the dream, and its interpretation, that he bowed himself down to the ground, and returned to the camp of Yisra᾽el and said, Arise; for the Lord has delivered into your hand the host of Midyan. 7.16. And he divided the three hundred men into three companies, and he put a shofar in every man’s hand, with empty jars, and torches within the jars." 7.17. And he said to them, Whatever you see me do, do likewise: and, behold, I am going to the edge of the camp, and it shall be, whatever I do, so shall you do." 7.18. When I blow on the shofar, I and all that are with me, then you blow your shofarot also on every side of all the camp, and say, The sword of the Lord, and of Gid῾on." 7.19. So Gid῾on, and the hundred men that were with him, came to the edge of the camp at the beginning of the middle watch; and they had newly posted the sentinels: and they blew with the shofarot, and broke the jars that were in their hands." 7.20. Then the three companies blew on the shofarot, and broke the jars, and held the torches in their left hands, and the shofarot in their right hands to blow on them: and they cried, The sword of the Lord, and of Gid῾on." 7.21. And they stood every man in his place round about the camp: and all the camp ran, and cried, and fled." 7.22. And the three hundred blew the horns, and the Lord set every man’s sword against his fellow, throughout all the camp: and the host fled to Bet-hashshitta in Żerera, and to the border of Avel-meĥola, at Tabbat." 19.5. And it came to pass on the fourth day, that they arose early in the morning, and he rose up to depart: and the girl’s father said to his son in law, Refresh thy heart with a morsel of bread, and afterwards go your way."
14. Homer, Iliad, 3.385-3.440, 5.724-5.725, 18.168, 18.203, 19.13-19.19 (8th cent. BCE - 7th cent. BCE)

3.385. /Then with her hand the goddess laid hold of her fragrant robe, and plucked it, and spake to her in the likeness of an ancient dame, a wool-comber, who had been wont to card the fair wool for her when she dwelt in Lacedaemon, and who was well loved of her; in her likeness fair Aphrodite spake: 3.386. /Then with her hand the goddess laid hold of her fragrant robe, and plucked it, and spake to her in the likeness of an ancient dame, a wool-comber, who had been wont to card the fair wool for her when she dwelt in Lacedaemon, and who was well loved of her; in her likeness fair Aphrodite spake: 3.387. /Then with her hand the goddess laid hold of her fragrant robe, and plucked it, and spake to her in the likeness of an ancient dame, a wool-comber, who had been wont to card the fair wool for her when she dwelt in Lacedaemon, and who was well loved of her; in her likeness fair Aphrodite spake: 3.388. /Then with her hand the goddess laid hold of her fragrant robe, and plucked it, and spake to her in the likeness of an ancient dame, a wool-comber, who had been wont to card the fair wool for her when she dwelt in Lacedaemon, and who was well loved of her; in her likeness fair Aphrodite spake: 3.389. /Then with her hand the goddess laid hold of her fragrant robe, and plucked it, and spake to her in the likeness of an ancient dame, a wool-comber, who had been wont to card the fair wool for her when she dwelt in Lacedaemon, and who was well loved of her; in her likeness fair Aphrodite spake: 3.390. / Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance. 3.391. / Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance. 3.392. / Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance. 3.393. / Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance. 3.394. / Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance. 3.395. /So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? 3.396. /So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? 3.397. /So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? 3.398. /So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? 3.399. /So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? 3.400. /Verily thou wilt lead me yet further on to one of the well-peopled cities of Phrygia or lovely Maeonia, if there too there be some one of mortal men who is dear to thee, seeing that now Menelaus hath conquered goodly Alexander, and is minded to lead hateful me to his home. 3.401. /Verily thou wilt lead me yet further on to one of the well-peopled cities of Phrygia or lovely Maeonia, if there too there be some one of mortal men who is dear to thee, seeing that now Menelaus hath conquered goodly Alexander, and is minded to lead hateful me to his home. 3.402. /Verily thou wilt lead me yet further on to one of the well-peopled cities of Phrygia or lovely Maeonia, if there too there be some one of mortal men who is dear to thee, seeing that now Menelaus hath conquered goodly Alexander, and is minded to lead hateful me to his home. 3.403. /Verily thou wilt lead me yet further on to one of the well-peopled cities of Phrygia or lovely Maeonia, if there too there be some one of mortal men who is dear to thee, seeing that now Menelaus hath conquered goodly Alexander, and is minded to lead hateful me to his home. 3.404. /Verily thou wilt lead me yet further on to one of the well-peopled cities of Phrygia or lovely Maeonia, if there too there be some one of mortal men who is dear to thee, seeing that now Menelaus hath conquered goodly Alexander, and is minded to lead hateful me to his home. 3.405. /It is for this cause that thou art now come hither with guileful thought. Go thou, and sit by his side, and depart from the way of the gods, neither let thy feet any more bear thee back to Olympus; but ever be thou troubled for him, and guard him, until he make thee his wife, or haply his slave. 3.406. /It is for this cause that thou art now come hither with guileful thought. Go thou, and sit by his side, and depart from the way of the gods, neither let thy feet any more bear thee back to Olympus; but ever be thou troubled for him, and guard him, until he make thee his wife, or haply his slave. 3.407. /It is for this cause that thou art now come hither with guileful thought. Go thou, and sit by his side, and depart from the way of the gods, neither let thy feet any more bear thee back to Olympus; but ever be thou troubled for him, and guard him, until he make thee his wife, or haply his slave. 3.408. /It is for this cause that thou art now come hither with guileful thought. Go thou, and sit by his side, and depart from the way of the gods, neither let thy feet any more bear thee back to Olympus; but ever be thou troubled for him, and guard him, until he make thee his wife, or haply his slave. 3.409. /It is for this cause that thou art now come hither with guileful thought. Go thou, and sit by his side, and depart from the way of the gods, neither let thy feet any more bear thee back to Olympus; but ever be thou troubled for him, and guard him, until he make thee his wife, or haply his slave. 3.410. /But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee 3.411. /But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee 3.412. /But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee 3.413. /But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee 3.414. /But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee 3.415. /and hate thee, even as now I love thee wondrously; and lest I devise grievous hatred between both, Trojans alike and Danaans; then wouldst thou perish of an evil fate. So spake she, and Helen, sprung from Zeus, was seized with fear; and she went, wrapping herself in her bright shining mantle 3.416. /and hate thee, even as now I love thee wondrously; and lest I devise grievous hatred between both, Trojans alike and Danaans; then wouldst thou perish of an evil fate. So spake she, and Helen, sprung from Zeus, was seized with fear; and she went, wrapping herself in her bright shining mantle 3.417. /and hate thee, even as now I love thee wondrously; and lest I devise grievous hatred between both, Trojans alike and Danaans; then wouldst thou perish of an evil fate. So spake she, and Helen, sprung from Zeus, was seized with fear; and she went, wrapping herself in her bright shining mantle 3.418. /and hate thee, even as now I love thee wondrously; and lest I devise grievous hatred between both, Trojans alike and Danaans; then wouldst thou perish of an evil fate. So spake she, and Helen, sprung from Zeus, was seized with fear; and she went, wrapping herself in her bright shining mantle 3.419. /and hate thee, even as now I love thee wondrously; and lest I devise grievous hatred between both, Trojans alike and Danaans; then wouldst thou perish of an evil fate. So spake she, and Helen, sprung from Zeus, was seized with fear; and she went, wrapping herself in her bright shining mantle 3.420. /in silence; and she was unseen of the Trojan women; and the goddess led the way. 3.421. /in silence; and she was unseen of the Trojan women; and the goddess led the way. 3.422. /in silence; and she was unseen of the Trojan women; and the goddess led the way. 3.423. /in silence; and she was unseen of the Trojan women; and the goddess led the way. 3.424. /in silence; and she was unseen of the Trojan women; and the goddess led the way. Now when they were come to the beautiful palace of Alexander, the handmaids turned forthwith to their tasks, but she, the fair lady, went to the high-roofed chamber. And the goddess, laughter-loving Aphrodite, took for her a chair 3.425. /and set it before the face of Alexander. Thereon Helen sate her down, the daughter of Zeus that beareth the aegis, with eyes turned askance; and she chid her lord, and said:Thou hast come back from the war; would thou hadst perished there, vanquished by a valiant man that was my former lord. 3.426. /and set it before the face of Alexander. Thereon Helen sate her down, the daughter of Zeus that beareth the aegis, with eyes turned askance; and she chid her lord, and said:Thou hast come back from the war; would thou hadst perished there, vanquished by a valiant man that was my former lord. 3.427. /and set it before the face of Alexander. Thereon Helen sate her down, the daughter of Zeus that beareth the aegis, with eyes turned askance; and she chid her lord, and said:Thou hast come back from the war; would thou hadst perished there, vanquished by a valiant man that was my former lord. 3.428. /and set it before the face of Alexander. Thereon Helen sate her down, the daughter of Zeus that beareth the aegis, with eyes turned askance; and she chid her lord, and said:Thou hast come back from the war; would thou hadst perished there, vanquished by a valiant man that was my former lord. 3.429. /and set it before the face of Alexander. Thereon Helen sate her down, the daughter of Zeus that beareth the aegis, with eyes turned askance; and she chid her lord, and said:Thou hast come back from the war; would thou hadst perished there, vanquished by a valiant man that was my former lord. 3.430. /Verily it was thy boast aforetime that thou wast a better man than Menelaus, dear to Ares, in the might of thy hands and with thy spear. But go now, challenge Menelaus, dear to Ares, again to do battle with thee, man to man. But, nay, I of myself bid thee refrain, and not war amain against fair-haired Menelaus 3.431. /Verily it was thy boast aforetime that thou wast a better man than Menelaus, dear to Ares, in the might of thy hands and with thy spear. But go now, challenge Menelaus, dear to Ares, again to do battle with thee, man to man. But, nay, I of myself bid thee refrain, and not war amain against fair-haired Menelaus 3.432. /Verily it was thy boast aforetime that thou wast a better man than Menelaus, dear to Ares, in the might of thy hands and with thy spear. But go now, challenge Menelaus, dear to Ares, again to do battle with thee, man to man. But, nay, I of myself bid thee refrain, and not war amain against fair-haired Menelaus 3.433. /Verily it was thy boast aforetime that thou wast a better man than Menelaus, dear to Ares, in the might of thy hands and with thy spear. But go now, challenge Menelaus, dear to Ares, again to do battle with thee, man to man. But, nay, I of myself bid thee refrain, and not war amain against fair-haired Menelaus 3.434. /Verily it was thy boast aforetime that thou wast a better man than Menelaus, dear to Ares, in the might of thy hands and with thy spear. But go now, challenge Menelaus, dear to Ares, again to do battle with thee, man to man. But, nay, I of myself bid thee refrain, and not war amain against fair-haired Menelaus 3.435. /nor fight with him in thy folly, lest haply thou be vanquished anon by his spear. Then Paris made answer, and spake to her, saying:Chide not my heart, lady, with hard words of reviling. For this present hath Menelaus vanquished me with Athene's aid 3.436. /nor fight with him in thy folly, lest haply thou be vanquished anon by his spear. Then Paris made answer, and spake to her, saying:Chide not my heart, lady, with hard words of reviling. For this present hath Menelaus vanquished me with Athene's aid 3.437. /nor fight with him in thy folly, lest haply thou be vanquished anon by his spear. Then Paris made answer, and spake to her, saying:Chide not my heart, lady, with hard words of reviling. For this present hath Menelaus vanquished me with Athene's aid 3.438. /nor fight with him in thy folly, lest haply thou be vanquished anon by his spear. Then Paris made answer, and spake to her, saying:Chide not my heart, lady, with hard words of reviling. For this present hath Menelaus vanquished me with Athene's aid 3.439. /nor fight with him in thy folly, lest haply thou be vanquished anon by his spear. Then Paris made answer, and spake to her, saying:Chide not my heart, lady, with hard words of reviling. For this present hath Menelaus vanquished me with Athene's aid 3.440. /but another time shall I vanquish him; on our side too there be gods. But come, let us take our joy, couched together in love; for never yet hath desire so encompassed my soul—nay, not when at the first I snatched thee from lovely Lacedaemon and sailed with thee on my seafaring ships 5.724. /Then Hera, the queenly goddess, daughter of great Cronos, went to and fro harnessing the horses of golden frontlets. and Hebe quickly put to the car on either side the curved wheels of bronze, eight-spoked, about the iron axle-tree. of these the felloe verily is of gold imperishable 5.725. /and thereover are tires of bronze fitted, a marvel to behold; and the naves are of silver, revolving on this side and on that; and the body is plaited tight with gold and silver thongs, and two rims there are that run about it. From the body stood forth the pole of silver, and on the end 18.168. /And now would he have dragged away the body, and have won glory unspeakable, had not wind-footed, swift Iris speeding from Olympus with a message that he array him for battle, come to the son of Peleus, all unknown of Zeus and the other gods, for Hera sent her forth. And she drew nigh, and spake to him winged words: 19.13. /But receive thou from Hephaestus glorious armour, exceeding fair, such as never yet a man bare upon his shoulders. So saying the goddess set down the arms in front of Achilles, and they all rang aloud in their splendour. Then trembling seized all the Myrmidons 19.14. /But receive thou from Hephaestus glorious armour, exceeding fair, such as never yet a man bare upon his shoulders. So saying the goddess set down the arms in front of Achilles, and they all rang aloud in their splendour. Then trembling seized all the Myrmidons 19.15. /neither dared any man to look thereon, but they shrank in fear. Howbeit, when Achilles saw the arms, then came wrath upon him yet the more, and his eyes blazed forth in terrible wise from beneath their lids, as it had been flame; and he was glad as he held in his arms the glorious gifts of the god. But when in his soul he had taken delight in gazing on the glory of them 19.16. /neither dared any man to look thereon, but they shrank in fear. Howbeit, when Achilles saw the arms, then came wrath upon him yet the more, and his eyes blazed forth in terrible wise from beneath their lids, as it had been flame; and he was glad as he held in his arms the glorious gifts of the god. But when in his soul he had taken delight in gazing on the glory of them 19.17. /neither dared any man to look thereon, but they shrank in fear. Howbeit, when Achilles saw the arms, then came wrath upon him yet the more, and his eyes blazed forth in terrible wise from beneath their lids, as it had been flame; and he was glad as he held in his arms the glorious gifts of the god. But when in his soul he had taken delight in gazing on the glory of them 19.18. /neither dared any man to look thereon, but they shrank in fear. Howbeit, when Achilles saw the arms, then came wrath upon him yet the more, and his eyes blazed forth in terrible wise from beneath their lids, as it had been flame; and he was glad as he held in his arms the glorious gifts of the god. But when in his soul he had taken delight in gazing on the glory of them 19.19. /neither dared any man to look thereon, but they shrank in fear. Howbeit, when Achilles saw the arms, then came wrath upon him yet the more, and his eyes blazed forth in terrible wise from beneath their lids, as it had been flame; and he was glad as he held in his arms the glorious gifts of the god. But when in his soul he had taken delight in gazing on the glory of them
15. Homer, Odyssey, 20.32 (8th cent. BCE - 7th cent. BCE)

16. Hebrew Bible, Ezekiel, 3.1, 4.14 (6th cent. BCE - 5th cent. BCE)

3.1. וַיֹּאמֶר אֵלָי בֶּן־אָדָם אֶת־כָּל־דְּבָרַי אֲשֶׁר אֲדַבֵּר אֵלֶיךָ קַח בִּלְבָבְךָ וּבְאָזְנֶיךָ שְׁמָע׃ 3.1. וַיֹּאמֶר אֵלַי בֶּן־אָדָם אֵת אֲשֶׁר־תִּמְצָא אֱכוֹל אֱכוֹל אֶת־הַמְּגִלָּה הַזֹּאת וְלֵךְ דַּבֵּר אֶל־בֵּית יִשְׂרָאֵל׃ 4.14. וָאֹמַר אֲהָהּ אֲדֹנָי יְהוִה הִנֵּה נַפְשִׁי לֹא מְטֻמָּאָה וּנְבֵלָה וּטְרֵפָה לֹא־אָכַלְתִּי מִנְּעוּרַי וְעַד־עַתָּה וְלֹא־בָא בְּפִי בְּשַׂר פִּגּוּל׃ 3.1. And He said unto me: ‘Son of man, eat that which thou findest; eat this roll, and go, speak unto the house of Israel.’" 4.14. Then said I: ‘Ah Lord GOD! behold, my soul hath not been polluted; for from my youth up even till now have I not eaten of that which dieth of itself, or is torn of beasts; neither came there abhorred flesh into my mouth.’"
17. Euripides, Bacchae, 1079-1085, 138-139, 780-785, 787-795, 1078 (5th cent. BCE - 5th cent. BCE)

1078. ἐκ δʼ αἰθέρος φωνή τις, ὡς μὲν εἰκάσαι
18. Hebrew Bible, Zechariah, 9.14 (5th cent. BCE - 4th cent. BCE)

9.14. וַיהוָה עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ וַאדֹנָי יְהֹוִה בַּשּׁוֹפָר יִתְקָע וְהָלַךְ בְּסַעֲרוֹת תֵּימָן׃ 9.14. And the LORD shall be seen over them, And His arrow shall go forth as the lightning; And the Lord GOD will blow the horn, And will go with whirlwinds of the south."
19. Herodotus, Histories, 1.158-1.160 (5th cent. BCE - 5th cent. BCE)

1.158. The men of Cyme, then, sent to Branchidae to inquire of the shrine what they should do in the matter of Pactyes that would be most pleasing to the gods; and the oracle replied that they must surrender Pactyes to the Persians. ,When this answer came back to them, they set about surrendering him. But while the greater part were in favor of doing this, Aristodicus son of Heraclides, a notable man among the citizens, stopped the men of Cyme from doing it; for he did not believe the oracle and thought that those who had inquired of the god spoke falsely; until at last a second band of inquirers was sent to inquire concerning Pactyes, among whom was Aristodicus. 1.159. When they came to Branchidae, Aristodicus, speaking for all, put this question to the oracle: “Lord, Pactyes the Lydian has come to us a suppliant fleeing a violent death at the hands of the Persians; and they demand him of us, telling the men of Cyme to surrender him. ,But we, as much as we fear the Persian power, have not dared give up this suppliant of ours until it is clearly made known to us by you whether we are to do this or not.” Thus Aristodicus inquired; and the god again gave the same answer, that Pactyes should be surrendered to the Persians. ,With that Aristodicus did as he had already decided; he went around the temple, and took away the sparrows and all the families of nesting birds that were in it. But while he was doing so, a voice (they say) came out of the inner shrine calling to Aristodicus, and saying, “Vilest of men, how dare you do this? Will you rob my temple of those that take refuge with me?” ,Then Aristodicus had his answer ready: “Lord,” he said, “will you save your own suppliants, yet tell the men of Cyme to deliver up theirs?” But the god replied, “Yes, I do command them, so that you may perish all the sooner for your impiety, and never again come to inquire of my oracle about giving up those that seek refuge with you.” 1.160. When the Cymaeans heard this answer, they sent Pactyes away to Mytilene ; for they were anxious not to perish for delivering him up or to be besieged for keeping him with them. ,Then Mazares sent a message to Mytilene demanding the surrender of Pactyes, and the Mytilenaeans prepared to give him, for a price; I cannot say exactly how much it was, for the bargain was never fulfilled; ,for when the Cymaeans learned what the Mytilenaeans were about, they sent a ship to Lesbos and took Pactyes away to Chios . From there he was dragged out of the temple of City-guarding Athena and delivered up by the Chians, ,who received in return Atarneus, which is a district in Mysia opposite Lesbos . The Persians thus received Pactyes and kept him guarded, so that they might show him to Cyrus; ,and for a long time no one would use barley meal from this land of Atarneus in sacrifices to any god, or make sacrificial cakes of what grew there; everything that came from that country was kept away from any sacred rite.
20. Anon., 1 Enoch, 65.4 (3rd cent. BCE - 2nd cent. BCE)

65.4. and shaken, lest perchance I shall perish with it ' And thereupon there was a great commotion, on the earth, and a voice was heard from heaven, and I fell on my face. And Enoch my grandfather came and stood by me, and said unto me: ' Why hast thou cried unto me with a bitter cry and weeping
21. Anon., Psalms of Solomon, 8.1 (2nd cent. BCE - 1st cent. BCE)

22. Anon., Testament of Naphtali, 5.8 (2nd cent. BCE - 2nd cent. CE)

5.8. And I saw, for I was there, and behold a holy writing appeared to us, saying: Assyrians, Medes, Persians, [Chaldeans,] Syrians, shall possess in captivity the twelve tribes of Israel.
23. Hebrew Bible, Daniel, 3.5, 3.7, 3.10, 9.21, 9.24-9.27 (2nd cent. BCE - 2nd cent. BCE)

3.5. בְּעִדָּנָא דִּי־תִשְׁמְעוּן קָל קַרְנָא מַשְׁרוֹקִיתָא קיתרוס [קַתְרוֹס] סַבְּכָא פְּסַנְתֵּרִין סוּמְפֹּנְיָה וְכֹל זְנֵי זְמָרָא תִּפְּלוּן וְתִסְגְּדוּן לְצֶלֶם דַּהֲבָא דִּי הֲקֵים נְבוּכַדְנֶצַּר מַלְכָּא׃ 3.7. כָּל־קֳבֵל דְּנָה בֵּהּ־זִמְנָא כְּדִי שָׁמְעִין כָּל־עַמְמַיָּא קָל קַרְנָא מַשְׁרוֹקִיתָא קיתרס [קַתְרוֹס] שַׂבְּכָא פְּסַנְטֵרִין וְכֹל זְנֵי זְמָרָא נָפְלִין כָּל־עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא סָגְדִין לְצֶלֶם דַּהֲבָא דִּי הֲקֵים נְבוּכַדְנֶצַּר מַלְכָּא׃ 9.21. וְעוֹד אֲנִי מְדַבֵּר בַּתְּפִלָּה וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בֶחָזוֹן בַּתְּחִלָּה מֻעָף בִּיעָף נֹגֵעַ אֵלַי כְּעֵת מִנְחַת־עָרֶב׃ 9.24. שָׁבֻעִים שִׁבְעִים נֶחְתַּךְ עַל־עַמְּךָ וְעַל־עִיר קָדְשֶׁךָ לְכַלֵּא הַפֶּשַׁע ולחתם [וּלְהָתֵם] חטאות [חַטָּאת] וּלְכַפֵּר עָוֺן וּלְהָבִיא צֶדֶק עֹלָמִים וְלַחְתֹּם חָזוֹן וְנָבִיא וְלִמְשֹׁחַ קֹדֶשׁ קָדָשִׁים׃ 9.25. וְתֵדַע וְתַשְׂכֵּל מִן־מֹצָא דָבָר לְהָשִׁיב וְלִבְנוֹת יְרוּשָׁלִַם עַד־מָשִׁיחַ נָגִיד שָׁבֻעִים שִׁבְעָה וְשָׁבֻעִים שִׁשִּׁים וּשְׁנַיִם תָּשׁוּב וְנִבְנְתָה רְחוֹב וְחָרוּץ וּבְצוֹק הָעִתִּים׃ 9.26. וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃ 9.27. וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל־שֹׁמֵם׃ 3.5. that at what time ye hear the sound of the horn, pipe, harp, trigon, psaltery, bagpipe, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up;" 3.7. Therefore at that time, when all the peoples heard the sound of the horn, pipe, harp, trigon, psaltery, and all kinds of music, all the peoples, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up." 3.10. Thou, O king, hast made a decree, that every man that shall hear the sound of the horn, pipe, harp, trigon, psaltery, and bagpipe, and all kinds of music, shall fall down and worship the golden image;" 9.21. yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, approached close to me about the time of the evening offering." 9.24. Seventy weeks are decreed upon thy people and upon thy holy city, to finish the transgression, and to make an end of sin, and to forgive iniquity, and to bring in everlasting righteousness, and to seal vision and prophet, and to anoint the most holy place." 9.25. Know therefore and discern, that from the going forth of the word to restore and to build Jerusalem unto one anointed, a prince, shall be seven weeks; and for threescore and two weeks, it shall be built again, with broad place and moat, but in troublous times." 9.26. And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined." 9.27. And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’"
24. Septuagint, 2 Maccabees, 15.11-15.18 (2nd cent. BCE - 2nd cent. BCE)

15.11. He armed each of them not so much with confidence in shields and spears as with the inspiration of brave words, and he cheered them all by relating a dream, a sort of vision, which was worthy of belief.' 15.12. What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.' 15.13. Then likewise a man appeared, distinguished by his gray hair and dignity, and of marvelous majesty and authority.' 15.14. And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.' 15.15. Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus:' 15.16. Take this holy sword, a gift from God, with which you will strike down your adversaries.' 15.17. Encouraged by the words of Judas, so noble and so effective in arousing valor and awaking manliness in the souls of the young, they determined not to carry on a campaign but to attack bravely, and to decide the matter, by fighting hand to hand with all courage, because the city and the sanctuary and the temple were in danger.' 15.18. Their concern for wives and children, and also for brethren and relatives, lay upon them less heavily; their greatest and first fear was for the consecrated sanctuary.'
25. Philo of Alexandria, On The Special Laws, 2.189 (1st cent. BCE - 1st cent. CE)

2.189. for then the voice of a trumpet sounded from heaven, which it is natural to suppose reached to the very extremities of the universe, so that so wondrous a sound attracted all who were present, making them consider, as it is probable, that such mighty events were signs betokening some great things to be accomplished.
26. Anon., 2 Baruch, 22.1 (1st cent. CE - 2nd cent. CE)

27. Anon., Epistle of Barnabas, 7, 10 (1st cent. CE - 2nd cent. CE)

28. Anon., Didache, 16.6 (1st cent. CE - 2nd cent. CE)

29. Artemidorus, Oneirocritica, 4.24, 5.30, 5.58 (1st cent. CE - 2nd cent. CE)

30. Josephus Flavius, Jewish War, 6.285-6.287, 6.300 (1st cent. CE - 1st cent. CE)

6.285. A false prophet was the occasion of these people’s destruction, who had made a public proclamation in the city that very day, that God commanded them to get up upon the temple, and that there they should receive miraculous signs of their deliverance. 6.286. Now, there was then a great number of false prophets suborned by the tyrants to impose on the people, who denounced this to them, that they should wait for deliverance from God; and this was in order to keep them from deserting, and that they might be buoyed up above fear and care by such hopes. 6.287. Now, a man that is in adversity does easily comply with such promises; for whensuch a seducer makes him believe that he shall be delivered from those miseries which oppress him, then it is that the patient is full of hopes of such his deliverance.
31. Josephus Flavius, Life, 259 (1st cent. CE - 1st cent. CE)

32. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE)

5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”"
33. New Testament, 1 Peter, 1.11-1.12 (1st cent. CE - 1st cent. CE)

1.11. searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 1.12. To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into.
34. New Testament, 1 Corinthians, 1.2, 3.5, 3.11, 8.1-8.11, 11.17-11.34, 14.8, 14.13-14.15 (1st cent. CE - 1st cent. CE)

1.2. to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours: 3.5. Who then isApollos, and who is Paul, but servants through whom you believed; andeach as the Lord gave to him? 3.11. For no one can lay any other foundation than that which hasbeen laid, which is Jesus Christ. 8.1. Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up. 8.2. But ifanyone thinks that he knows anything, he doesn't yet know as he oughtto know. 8.3. But if anyone loves God, the same is known by him. 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. 8.7. However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled. 8.8. But food will not commend us to God. Forneither, if we don't eat, are we the worse; nor, if we eat, are we thebetter. 8.9. But be careful that by no means does this liberty ofyours become a stumbling block to the weak. 8.10. For if a man seesyou who have knowledge sitting in an idol's temple, won't hisconscience, if he is weak, be emboldened to eat things sacrificed toidols? 8.11. And through your knowledge, he who is weak perishes, thebrother for whose sake Christ died. 11.17. But in giving you this command, I don't praise you, that youcome together not for the better but for the worse. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.19. For there also mustbe factions among you, that those who are approved may be revealedamong you. 11.20. When therefore you assemble yourselves together, itis not possible to eat the Lord's supper. 11.21. For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken. 11.22. What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you. 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me. 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. 11.28. But let a man examine himself, and so let him eat of thebread, and drink of the cup. 11.29. For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body. 11.30. For this cause many among you are weakand sickly, and not a few sleep. 11.31. For if we discerned ourselves,we wouldn't be judged. 11.32. But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. 11.33. Therefore, my brothers, when you come together to eat, wait one foranother. 11.34. But if anyone is hungry, let him eat at home, lestyour coming together be for judgment. The rest I will set in orderwhenever I come. 14.8. For if the trumpet gave an uncertainsound, who would prepare himself for war? 14.13. Therefore let him who speaks in another language praythat he may interpret. 14.14. For if I pray in another language, myspirit prays, but my understanding is unfruitful. 14.15. What is it then? I will pray with the spirit, and I willpray with the understanding also. I will sing with the spirit, and Iwill sing with the understanding also.
35. New Testament, 1 Thessalonians, 3.10, 3.12, 4.16 (1st cent. CE - 1st cent. CE)

3.10. night and day praying exceedingly that we may see your face, and may perfect that which is lacking in your faith? 3.12. and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first
36. New Testament, 2 Peter, 1.21 (1st cent. CE - 1st cent. CE)

1.21. For no prophecy ever came by the will of man: but holy men of God spoke, being moved by the Holy Spirit.
37. New Testament, 2 Corinthians, 2.10, 8.21, 12.2-12.3 (1st cent. CE - 1st cent. CE)

38. New Testament, 2 Timothy, 3.6-3.7 (1st cent. CE - 1st cent. CE)

3.6. For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts 3.7. always learning, and never able to come to the knowledge of the truth.
39. New Testament, Acts, 1.5, 1.6, 1.7, 1.8, 1.11, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 2.1, 2.2, 2.3, 2.4, 2.15, 2.17, 2.18, 2.19, 2.20, 2.21, 2.38, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.16, 3.20, 3.21, 4.7, 4.10, 4.17, 4.18, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 5.12, 5.15, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.40, 6.7, 7.31, 7.54-8.1, 7.55, 7.56, 8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 8.36, 8.37, 8.38, 8.39, 8.40, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.27, 9.28, 10, 10.1, 10.1-11.18, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 10.34, 10.35, 10.36, 10.37, 10.38, 10.39, 10.40, 10.41, 10.42, 10.43, 10.44, 10.45, 10.46, 10.47, 10.48, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 13.2, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 14.3, 15, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 15.28, 15.29, 16.9, 16.10, 16.14, 16.15, 17.3, 17.12, 17.31, 18.8, 18.9, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.11, 19.12, 19.13, 19.14, 19.15, 19.16, 19.17, 19.18, 19.19, 19.20, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.17, 20.18, 20.19, 20.20, 20.21, 20.22, 20.23, 20.24, 20.25, 20.26, 20.27, 20.28, 20.29, 20.30, 20.31, 20.32, 20.33, 20.34, 20.35, 20.36, 20.37, 20.38, 21, 22.16, 22.17, 22.18, 22.19, 22.20, 22.21, 24.15, 25.25, 26.12, 26.13, 26.14, 26.15, 26.16, 26.17, 26.18, 27.21, 27.22, 27.23, 27.24, 27.25, 27.26, 27.43, 28.20, 28.25 (1st cent. CE - 2nd cent. CE)

1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky.
40. New Testament, Apocalypse, 4.1, 8.2, 8.6-8.13, 9.1, 10.4, 10.7, 11.11-11.12, 11.15, 18.4 (1st cent. CE - 1st cent. CE)

4.1. After these things I looked and saw a door opened in heaven, and the first voice that I heard, like a trumpet speaking with me, was one saying, "Come up here, and I will show you the things which must happen after this. 8.2. I saw the seven angels who stand before God, and seven trumpets were given to them. 8.6. The seven angels who had the seven trumpets prepared themselves to sound. 8.7. The first sounded, and there followed hail and fire, mixed with blood, and they were thrown on the earth. One third of the earth was burnt up, and one third of the trees were burnt up, and all green grass was burnt up. 8.8. The second angel sounded, and something like a great burning mountain was thrown into the sea. One third of the sea became blood 8.9. and one third of the creatures which were in the sea died, those who had life. One third of the ships were destroyed. 8.10. The third angel sounded, and a great star fell from the sky, burning like a torch, and it fell on one third of the rivers, and on the springs of the waters. 8.11. The name of the star is called "Wormwood." One third of the waters became wormwood. Many men died from the waters, because they were made bitter. 8.12. The fourth angel sounded, and one third of the sun was struck, and one third of the moon, and one third of the stars; so that one third of them would be darkened, and the day wouldn't shine for one third of it, and the night in the same way. 8.13. I saw, and I heard an eagle, flying in mid heaven, saying with a loud voice, "Woe! Woe! Woe for those who dwell on the earth, because of the other voices of the trumpets of the three angels, who are yet to sound! 9.1. The fifth angel sounded, and I saw a star from the sky fallen to the earth. The key to the pit of the abyss was given to him. 10.4. When the seven thunders sounded, I was about to write; but I heard a voice from the sky saying, "Seal up the things which the seven thunders said, and don't write them. 10.7. but in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as he declared to his servants, the prophets. 11.11. After the three and a half days, the breath of life from God entered into them, and they stood on their feet. Great fear fell on those who saw them. 11.12. I heard a loud voice from heaven saying to them, "Come up here!" They went up into heaven in the cloud, and their enemies saw them. 11.15. The seventh angel sounded, and great voices in heaven followed, saying, "The kingdom of the world has become the Kingdom of our Lord, and of his Christ. He will reign forever and ever! 18.4. I heard another voice from heaven, saying, "Come forth, my people, out of her, that you have no participation in her sins, and that you don't receive of her plagues
41. New Testament, Jude, 20 (1st cent. CE - 1st cent. CE)

42. New Testament, Colossians, 2 (1st cent. CE - 1st cent. CE)

43. New Testament, Ephesians, 6.18 (1st cent. CE - 1st cent. CE)

6.18. with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints:
44. New Testament, Galatians, 2.11-2.14, 5.4 (1st cent. CE - 1st cent. CE)

2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 5.4. You are alienated from Christ, you who desire to be justified by thelaw. You have fallen away from grace.
45. New Testament, Hebrews, 13.9 (1st cent. CE - 1st cent. CE)

13.9. Don't be carried away by various and strange teachings, for it is good that the heart be established by grace, not by food, through which those who were so occupied were not benefited.
46. New Testament, Philippians, 4.1-4.9 (1st cent. CE - 1st cent. CE)

4.1. Therefore, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, my beloved. 4.2. I exhort Euodia, and I exhort Syntyche, to think the same way in the Lord. 4.3. Yes, I beg you also, true yoke-fellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life. 4.4. Rejoice in the Lord always! Again I will say, Rejoice! 4.5. Let your gentleness be known to all men. The Lord is at hand. 4.6. In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God. 4.7. The peace of God, which surpasses all understanding, will guard your hearts and your thoughts in Christ Jesus. 4.8. Finally, brothers, whatever things are true, whatever things are honorable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report; if there is any virtue, and if there is any praise, think about these things. 4.9. The things which you learned, received, heard, and saw in me: do these things, and the God of peace will be with you.
47. New Testament, Romans, 8.39, 9.3, 10.4, 14.14 (1st cent. CE - 1st cent. CE)

8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 9.3. For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh 10.4. For Christ is the end of the law for righteousness to everyone who believes. 14.14. I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except that to him who considers anything to be unclean, to him it is unclean.
48. New Testament, John, 6.53-6.66, 21.1-21.23 (1st cent. CE - 1st cent. CE)

6.53. Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves. 6.54. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 6.55. For my flesh is food indeed, and my blood is drink indeed. 6.56. He who eats my flesh and drinks my blood lives in me, and I in him. 6.57. As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. 6.58. This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever. 6.59. These things he said in the synagogue, as he taught in Capernaum. 6.60. Therefore many of his disciples, when they heard this, said, "This is a hard saying! Who can listen to it? 6.61. But Jesus knowing in himself that his disciples murmured at this, said to them, "Does this cause you to stumble? 6.62. Then what if you would see the Son of Man ascending to where he was before? 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 6.64. But there are some of you who don't believe." For Jesus knew from the beginning who they were who didn't believe, and who it was who would betray him. 6.65. He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father. 6.66. At this, many of his disciples went back, and walked no more with him. 21.1. After these things, Jesus revealed himself again to the disciples at the sea of Tiberias. He revealed himself this way. 21.2. Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together. 21.3. Simon Peter said to them, "I'm going fishing."They told him, "We are also coming with you." They immediately went out, and entered into the boat. That night, they caught nothing. 21.4. But when day had already come, Jesus stood on the beach, yet the disciples didn't know that it was Jesus. 21.5. Jesus therefore said to them, "Children, have you anything to eat?"They answered him, "No. 21.6. He said to them, "Cast the net on the right side of the boat, and you will find some."They cast it therefore, and now they weren't able to draw it in for the multitude of fish. 21.7. That disciple therefore whom Jesus loved said to Peter, "It's the Lord!"So when Simon Peter heard that it was the Lord, he wrapped his coat around him (for he was naked), and threw himself into the sea. 21.8. But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits away), dragging the net full of fish. 21.9. So when they got out on the land, they saw a fire of coals there, and fish laid on it, and bread. 21.10. Jesus said to them, "Bring some of the fish which you have just caught. 21.11. Simon Peter went up, and drew the net to land, full of great fish, one hundred fifty-three; and even though there were so many, the net wasn't torn. 21.12. Jesus said to them, "Come and eat breakfast."None of the disciples dared inquire of him, "Who are you?" knowing that it was the Lord. 21.13. Then Jesus came and took the bread, gave it to them, and the fish likewise. 21.14. This is now the third time that Jesus was revealed to his disciples, after he had risen from the dead. 21.15. So when they had eaten their breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love me more than these?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Feed my lambs. 21.16. He said to him again a second time, "Simon, son of Jonah, do you love me?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Tend my sheep. 21.17. He said to him the third time, "Simon, son of Jonah, do you have affection for me?"Peter was grieved because he asked him the third time, "Do you have affection for me?" He said to him, "Lord, you know everything. You know that I have affection for you."Jesus said to him, "Feed my sheep. 21.18. Most assuredly I tell you, when you were young, you dressed yourself, and walked where you wanted to. But when you are old, you will stretch out your hands, and another will dress you, and carry you where you don't want to go. 21.19. Now he said this, signifying by what kind of death he would glorify God. When he had said this, he said to him, "Follow me. 21.20. Then Peter, turning around, saw a disciple following. This was the disciple whom Jesus sincerely loved, the one who had also leaned on Jesus' breast at the supper and asked, "Lord, who is going to betray You? 21.21. Peter seeing him, said to Jesus, "Lord, what about this man? 21.22. Jesus said to him, "If I desire that he stay until I come, what is that to you? You follow me. 21.23. This saying therefore went out among the brothers, that this disciple wouldn't die. Yet Jesus didn't say to him that he wouldn't die, but, "If I desire that he stay until I come, what is that to you?
49. New Testament, Luke, 1.5-1.38, 1.67-1.79, 2.25-2.26, 2.36-2.38, 3.16, 3.21-3.22, 4.1-4.12, 4.16-4.21, 5.33-5.39, 7.28, 8.2-8.4, 9.28-9.36, 10.18, 11.1-11.13, 11.37-11.41, 12.37, 13.22, 13.27-13.28, 16.16, 17.26-17.27, 17.33-17.34, 19.43-19.44, 20.42-20.44, 21.22, 21.27, 24.6, 24.13-24.53 (1st cent. CE - 1st cent. CE)

1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.7. But they had no child, because Elizabeth was barren, and they both were well advanced in years. 1.8. Now it happened, while he executed the priest's office before God in the order of his division 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.10. The whole multitude of the people were praying outside at the hour of incense. 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.12. Zacharias was troubled when he saw him, and fear fell upon him. 1.13. But the angel said to him, "Don't be afraid, Zacharias, because your request has been heard, and your wife, Elizabeth, will bear you a son, and you shall call his name John. 1.14. You will have joy and gladness; and many will rejoice at his birth. 1.15. For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother's womb. 1.16. He will turn many of the children of Israel to the Lord, their God. 1.17. He will go before him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. 1.18. Zacharias said to the angel, "How can I be sure of this? For I am an old man, and my wife is well advanced in years. 1.19. The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. 1.20. Behold, you will be silent and not able to speak, until the day that these things will happen, because you didn't believe my words, which will be fulfilled in their proper time. 1.21. The people were waiting for Zacharias, and they marveled that he delayed in the temple. 1.22. When he came out, he could not speak to them, and they perceived that he had seen a vision in the temple. He continued making signs to them, and remained mute. 1.23. It happened, when the days of his service were fulfilled, he departed to his house. 1.24. After these days Elizabeth, his wife, conceived, and she hid herself five months, saying 1.25. Thus has the Lord done to me in the days in which he looked at me, to take away my reproach among men. 1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth 1.27. to a virgin pledged to be married to a man whose name was Joseph, of the house of David. The virgin's name was Mary. 1.28. Having come in, the angel said to her, "Rejoice, you highly favored one! The Lord is with you. Blessed are you among women! 1.29. But when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be. 1.30. The angel said to her, "Don't be afraid, Mary, for you have found favor with God. 1.31. Behold, you will conceive in your womb, and bring forth a son, and will call his name 'Jesus.' 1.32. He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David 1.33. and he will reign over the house of Jacob forever. There will be no end to his kingdom. 1.34. Mary said to the angel, "How can this be, seeing I am a virgin? 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 1.36. Behold, Elizabeth, your relative, also has conceived a son in her old age; and this is the sixth month with her who was called barren. 1.37. For everything spoken by God is possible. 1.38. Mary said, "Behold, the handmaid of the Lord; be it to me according to your word."The angel departed from her. 1.67. His father, Zacharias, was filled with the Holy Spirit, and prophesied, saying 1.68. Blessed be the Lord, the God of Israel, For he has visited and worked redemption for his people; 1.69. And has raised up a horn of salvation for us in the house of his servant David 1.70. (As he spoke by the mouth of his holy prophets who have been from of old) 1.71. Salvation from our enemies, and from the hand of all who hate us; 1.72. To show mercy towards our fathers, To remember his holy covet 1.73. The oath which he spoke to Abraham, our father 1.74. To grant to us that we, being delivered out of the hand of our enemies, should serve him without fear 1.75. In holiness and righteousness before him all the days of our life. 1.76. And you, child, will be called a prophet of the Most High, For you will go before the face of the Lord to make ready his ways 1.77. To give knowledge of salvation to his people by the remission of their sins 1.78. Because of the tender mercy of our God, Whereby the dawn from on high will visit us 1.79. To shine on those who sit in darkness and the shadow of death; To guide our feet into the way of peace. 2.25. Behold, there was a man in Jerusalem whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was on him. 2.26. It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord's Christ. 2.36. There was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher (she was of a great age, having lived with a husband seven years from her virginity 2.37. and she had been a widow for about eighty-four years), who didn't depart from the temple, worshipping with fastings and petitions night and day. 2.38. Coming up at that very hour, she gave thanks to the Lord, and spoke of him to all those who were looking for redemption in Jerusalem. 3.16. John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the latchet of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire 3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread. 4.4. Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.' 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6. The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7. If you therefore will worship before me, it will all be yours. 4.8. Jesus answered him, "Get behind me Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.' 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.' 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.' 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 5.33. They said to him, "Why do John's disciples often fast and pray, likewise also the disciples of the Pharisees, but yours eat and drink? 5.34. He said to them, "Can you make the friends of the bridegroom fast, while the bridegroom is with them? 5.35. But the days will come when the bridegroom will be taken away from them. Then they will fast in those days. 5.36. He also told a parable to them. "No one puts a piece from a new garment on an old garment, or else he will tear the new, and also the piece from the new will not match the old. 5.37. No one puts new wine into old wineskins, or else the new wine will burst the skins, and it will be spilled, and the skins will be destroyed. 5.38. But new wine must be put into fresh wineskins, and both are preserved. 5.39. No man having drunk old wine immediately desires new, for he says, 'The old is better.' 7.28. For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he. 8.2. and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; 8.3. and Joanna, the wife of Chuzas, Herod's steward; Susanna; and many others; who ministered to them from their possessions. 8.4. When a great multitude came together, and people from every city were coming to him, he spoke by a parable. 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 9.29. As he was praying, the appearance of his face was altered, and his clothing became white and dazzling. 9.30. Behold, two men were talking with him, who were Moses and Elijah 9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 9.32. Now Peter and those who were with him were heavy with sleep, but when they were fully awake, they saw his glory, and the two men who stood with him. 9.33. It happened, as they were parting from him, that Peter said to Jesus, "Master, it is good for us to be here. Let's make three tents: one for you, and one for Moses, and one for Elijah," not knowing what he said. 9.34. While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud. 9.35. A voice came out of the cloud, saying, "This is my beloved Son. Listen to him! 9.36. When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen. 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 11.1. It happened, that when he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples. 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.3. Give us day by day our daily bread. 11.4. Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.' 11.5. He said to them, "Which of you, if you go to a friend at midnight, and tell him, 'Friend, lend me three loaves of bread 11.6. for a friend of mine has come to me from a journey, and I have nothing to set before him,' 11.7. and he from within will answer and say, 'Don't bother me. The door is now shut, and my children are with me in bed. I can't get up and give it to you'? 11.8. I tell you, although he will not rise and give it to him because he is his friend, yet because of his persistence, he will get up and give him as many as he needs. 11.9. I tell you, keep asking, and it will be given you. Keep seeking, and you will find. Keep knocking, and it will be opened to you. 11.10. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 11.11. Which of you fathers, if your son asks for bread, will give him a stone? Or if he asks for a fish, he won't give him a snake instead of a fish, will he? 11.12. Or if he asks for an egg, he won't give him a scorpion, will he? 11.13. If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him? 11.37. Now as he spoke, a certain Pharisee asked him to dine with him. He went in, and sat at the table. 11.38. When the Pharisee saw it, he marveled that he had not first washed himself before dinner. 11.39. The Lord said to him, "Now you Pharisees cleanse the outside of the cup and of the platter, but your inward part is full of extortion and wickedness. 11.40. You foolish ones, didn't he who made the outside make the inside also? 11.41. But give for gifts to the needy those things which are within, and behold, all things will be clean to you. 12.37. Blessed are those servants, whom the lord will find watching when he comes. Most assuredly I tell you, that he will dress himself, and make them recline, and will come and serve them. 13.22. He went on his way through cities and villages, teaching, and traveling on to Jerusalem. 13.27. He will say, 'I tell you, I don't know where you come from. Depart from me, all you workers of iniquity.' 13.28. There will be weeping and gnashing of teeth, when you see Abraham, Isaac, Jacob, and all the prophets, in the Kingdom of God, and yourselves being thrown outside. 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 17.26. As it happened in the days of Noah, even so will it be also in the days of the Son of Man. 17.27. They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. 17.33. Whoever seeks to save his life loses it, but whoever loses his life preserves it. 17.34. I tell you, in that night there will be two people in one bed. The one will be taken, and the other will be left. 19.43. For the days will come on you, when your enemies will throw up a barricade against you, surround you, hem you in on every side 19.44. and will dash you and your children within you to the ground. They will not leave in you one stone on another, because you didn't know the time of your visitation. 20.42. David himself says in the book of Psalms, 'The Lord said to my Lord,"Sit at my right hand 20.43. Until I make your enemies the footstool of your feet."' 20.44. David therefore calls him Lord, so how is he his son? 21.22. For these are days of vengeance, that all things which are written may be fulfilled. 21.27. Then they will see the Son of Man coming in a cloud with power and great glory. 24.6. He isn't here, but is risen. Remember what he told you when he was still in Galilee 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad? 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days? 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him. 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us? 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them 24.34. saying, "The Lord is risen indeed, and has appeared to Simon! 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. 24.36. As they said these things, Jesus himself stood among them, and said to them, "Peace be to you. 24.37. But they were terrified and filled with fear, and supposed that they had seen a spirit. 24.38. He said to them, "Why are you troubled? Why do doubts arise in your hearts? 24.39. See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn't have flesh and bones, as you see that I have. 24.40. When he had said this, he showed them his hands and his feet. 24.41. While they still didn't believe for joy, and wondered, he said to them, "Do you have anything here to eat? 24.42. They gave him a piece of a broiled fish and some honeycomb. 24.43. He took it, and ate in front of them. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled. 24.45. Then he opened their minds, that they might understand the Scriptures. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. 24.48. You are witnesses of these things. 24.49. Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high. 24.50. He led them out as far as Bethany, and he lifted up his hands, and blessed them. 24.51. It happened, while he blessed them, that he withdrew from them, and was carried up into heaven. 24.52. They worshiped him, and returned to Jerusalem with great joy 24.53. and were continually in the temple, praising and blessing God. Amen.
50. New Testament, Mark, 1.9-1.11, 1.13, 7.19, 9.2-9.9 (1st cent. CE - 1st cent. CE)

1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 1.13. He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him. 7.19. because it doesn't go into his heart, but into his stomach, then into the latrine, thus making all foods clean? 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 9.6. For he didn't know what to say, for they were very afraid. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him. 9.8. Suddenly looking around, they saw no one with them any more, except Jesus only. 9.9. As they were coming down from the mountain, he charged them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead.
51. New Testament, Matthew, 1.20-1.21, 1.23, 2.12-2.13, 2.19, 2.22, 3.13-3.17, 4.1-4.11, 5.25, 9.13, 16.17-16.19, 17.1-17.9, 18.19-18.20, 23.25-23.26, 24.31 (1st cent. CE - 1st cent. CE)

1.20. But when he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, don't be afraid to take to yourself Mary, your wife, for that which is conceived in her is of the Holy Spirit. 1.21. She shall bring forth a son. You shall call his name Jesus, for it is he who shall save his people from their sins. 1.23. Behold, the virgin shall be with child, And shall bring forth a son. They shall call his name Immanuel;" Which is, being interpreted, "God with us. 2.12. Being warned in a dream that they shouldn't return to Herod, they went back to their own country another way. 2.13. Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him. 2.19. But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying 2.22. But when he heard that Archelaus was reigning over Judea in the place of his father, Herod, he was afraid to go there. Being warned in a dream, he withdrew into the region of Galilee 3.13. Then Jesus came from Galilee to the Jordan to John, to be baptized by him. 3.14. But John would have hindered him, saying, "I need to be baptized by you, and you come to me? 3.15. But Jesus, answering, said to him, "Allow it now, for this is the fitting way for us to fulfill all righteousness." Then he allowed him. 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased. 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread. 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.' 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.' 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.' 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me. 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.' 4.11. Then the devil left him, and behold, angels came and ministered to him. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 9.13. But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance. 16.17. Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven. 17.1. After six days, Jesus took with him Peter, James, and John his brother, and brought them up into a high mountain by themselves. 17.2. He was transfigured before them. His face shone like the sun, and his garments became as white as the light. 17.3. Behold, Moses and Elijah appeared to them talking with him. 17.4. Peter answered, and said to Jesus, "Lord, it is good for us to be here. If you want, let's make three tents here: one for you, one for Moses, and one for Elijah. 17.5. While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Listen to him. 17.6. When the disciples heard it, they fell on their faces, and were very afraid. 17.7. Jesus came and touched them and said, "Get up, and don't be afraid. 17.8. Lifting up their eyes, they saw no one, except Jesus alone. 17.9. As they were coming down from the mountain, Jesus commanded them, saying, "Don't tell anyone what you saw, until the Son of Man has risen from the dead. 18.19. Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 18.20. For where two or three are gathered together in my name, there I am in the midst of them. 23.25. Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness. 23.26. You blind Pharisee, first clean the inside of the cup and of the platter, that the outside of it may become clean also. 24.31. He will send out his angels with a great sound of a trumpet, and they will gather together his elect from the four winds, from one end of the sky to the other.
52. Plutarch, Aristides, 19.1-19.2 (1st cent. CE - 2nd cent. CE)

53. Plutarch, Sulla, 7.3 (1st cent. CE - 2nd cent. CE)

54. Ps.-Philo, Biblical Antiquities, 28.7-28.8 (1st cent. CE - 2nd cent. CE)

55. Tosefta, Sotah, 13.3 (1st cent. CE - 2nd cent. CE)

56. Aelius Aristides, Orations, 42.11, 47.7-47.8, 47.11, 47.17, 47.28, 47.71, 49.23-49.24, 50.19, 50.25 (2nd cent. CE - 2nd cent. CE)

57. Anon., Marytrdom of Polycarp, 17 (2nd cent. CE - 2nd cent. CE)

58. Clement of Alexandria, Christ The Educator, 3.11 (2nd cent. CE - 3rd cent. CE)

59. Justin, Dialogue With Trypho, 40-41, 8, 20 (2nd cent. CE - 2nd cent. CE)

20. Justin: Moreover, you were commanded to abstain from certain kinds of food, in order that you might keep God before your eyes while you ate and drank, seeing that you were prone and very ready to depart from His knowledge, as Moses also affirms: 'The people ate and drank, and rose up to play.' Exodus 32:6 And again: 'Jacob ate, and was satisfied, and grew fat; and he who was beloved kicked: he grew fat, he grew thick, he was enlarged, and he forsook God who had made him.' Deuteronomy 32:15 For it was told you by Moses in the book of Genesis, that God granted to Noah, being a just man, to eat of every animal, but not of flesh with the blood, which is dead. And as he was ready to say, as the green herbs, I anticipated him: Why do you not receive this statement, 'as the green herbs,' in the sense in which it was given by God, to wit, that just as God has granted the herbs for sustece to man, even so has He given the animals for the diet of flesh? But, you say, a distinction was laid down thereafter to Noah, because we do not eat certain herbs. As you interpret it, the thing is incredible. And first I shall not occupy myself with this, though able to say and to hold that every vegetable is food, and fit to be eaten. But although we discriminate between green herbs, not eating all, we refrain from eating some, not because they are common or unclean, but because they are bitter, or deadly, or thorny. But we lay hands on and take of all herbs which are sweet, very nourishing and good, whether they are marine or land plants. Thus also God by the mouth of Moses commanded you to abstain from unclean and improper and violent animals: when, moreover, though you were eating manna in the desert, and were seeing all those wondrous acts wrought for you by God, you made and worshipped the golden calf. Hence he cries continually, and justly, 'They are foolish children, in whom is no faith.' Deuteronomy 32:6, 20
60. Minucius Felix, Octavius, 8.4 (2nd cent. CE - 3rd cent. CE)

61. Tatian, Oration To The Greeks, 35, 33 (2nd cent. CE - 2nd cent. CE)

62. Tertullian, Apology, 39 (2nd cent. CE - 3rd cent. CE)

39. I shall at once go on, then, to exhibit the peculiarities of the Christian society, that, as I have refuted the evil charged against it, I may point out its positive good. We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications. This violence God delights in. We pray, too, for the emperors, for their ministers and for all in authority, for the welfare of the world, for the prevalence of peace, for the delay of the final consummation. We assemble to read our sacred writings, if any peculiarity of the times makes either forewarning or reminiscence needful. However it be in that respect, with the sacred words we nourish our faith, we animate our hope, we make our confidence more steadfast; and no less by inculcations of God's precepts we confirm good habits. In the same place also exhortations are made, rebukes and sacred censures are administered. For with a great gravity is the work of judging carried on among us, as befits those who feel assured that they are in the sight of God; and you have the most notable example of judgment to come when any one has sinned so grievously as to require his severance from us in prayer, in the congregation and in all sacred intercourse. The tried men of our elders preside over us, obtaining that honour not by purchase, but by established character. There is no buying and selling of any sort in the things of God. Though we have our treasure chest, it is not made up of purchase-money, as of a religion that has its price. On the monthly day, if he likes, each puts in a small donation; but only if it be his pleasure, and only if he be able: for there is no compulsion; all is voluntary. These gifts are, as it were, piety's deposit fund. For they are not taken thence and spent on feasts, and drinking-bouts, and eating-houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents, and of old persons confined now to the house; such, too, as have suffered shipwreck; and if there happen to be any in the mines, or banished to the islands, or shut up in the prisons, for nothing but their fidelity to the cause of God's Church, they become the nurslings of their confession. But it is mainly the deeds of a love so noble that lead many to put a brand upon us. See, they say, how they love one another, for themselves are animated by mutual hatred; how they are ready even to die for one another, for they themselves will sooner put to death. And they are angry with us, too, because we call each other brethren; for no other reason, as I think, than because among themselves names of consanguinity are assumed in mere pretence of affection. But we are your brethren as well, by the law of our common mother nature, though you are hardly men, because brothers so unkind. At the same time, how much more fittingly they are called and counted brothers who have been led to the knowledge of God as their common Father, who have drunk in one spirit of holiness, who from the same womb of a common ignorance have agonized into the same light of truth! But on this very account, perhaps, we are regarded as having less claim to be held true brothers, that no tragedy makes a noise about our brotherhood, or that the family possessions, which generally destroy brotherhood among you, create fraternal bonds among us. One in mind and soul, we do not hesitate to share our earthly goods with one another. All things are common among us but our wives. We give up our community where it is practised alone by others, who not only take possession of the wives of their friends, but most tolerantly also accommodate their friends with theirs, following the example, I believe, of those wise men of ancient times, the Greek Socrates and the Roman Cato, who shared with their friends the wives whom they had married, it seems for the sake of progeny both to themselves and to others; whether in this acting against their partners' wishes, I am not able to say. Why should they have any care over their chastity, when their husbands so readily bestowed it away? O noble example of Attic wisdom, of Roman gravity - the philosopher and the censor playing pimps! What wonder if that great love of Christians towards one another is desecrated by you! For you abuse also our humble feasts, on the ground that they are extravagant as well as infamously wicked. To us, it seems, applies the saying of Diogenes: The people of Megara feast as though they were going to die on the morrow; they build as though they were never to die! But one sees more readily the mote in another's eye than the beam in his own. Why, the very air is soured with the eructations of so many tribes, and curi, and decuri . The Salii cannot have their feast without going into debt; you must get the accountants to tell you what the tenths of Hercules and the sacrificial banquets cost; the choicest cook is appointed for the Apaturia, the Dionysia, the Attic mysteries; the smoke from the banquet of Serapis will call out the firemen. Yet about the modest supper-room of the Christians alone a great ado is made. Our feast explains itself by its name. The Greeks call it agapè, i.e., affection. Whatever it costs, our outlay in the name of piety is gain, since with the good things of the feast we benefit the needy; not as it is with you, do parasites aspire to the glory of satisfying their licentious propensities, selling themselves for a belly-feast to all disgraceful treatment - but as it is with God himself, a peculiar respect is shown to the lowly. If the object of our feast be good, in the light of that consider its further regulations. As it is an act of religious service, it permits no vileness or immodesty. The participants, before reclining, taste first of prayer to God. As much is eaten as satisfies the cravings of hunger; as much is drunk as befits the chaste. They say it is enough, as those who remember that even during the night they have to worship God; they talk as those who know that the Lord is one of their auditors. After manual ablution, and the bringing in of lights, each is asked to stand forth and sing, as he can, a hymn to God, either one from the holy Scriptures or one of his own composing - a proof of the measure of our drinking. As the feast commenced with prayer, so with prayer it is closed. We go from it, not like troops of mischief-doers, nor bands of vagabonds, nor to break out into licentious acts, but to have as much care of our modesty and chastity as if we had been at a school of virtue rather than a banquet. Give the congregation of the Christians its due, and hold it unlawful, if it is like assemblies of the illicit sort: by all means let it be condemned, if any complaint can be validly laid against it, such as lies against secret factions. But who has ever suffered harm from our assemblies? We are in our congregations just what we are when separated from each other; we are as a community what we are individuals; we injure nobody, we trouble nobody. When the upright, when the virtuous meet together, when the pious, when the pure assemble in congregation, you ought not to call that a faction, but a curia- [i.e., the court of God.]
63. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

102a. ואף אחיה השילוני טעה וחתם דהא יהוא צדיקא רבה הוה שנאמר (מלכים ב י, ל) ויאמר ה' אל יהוא יען אשר הטיבות לעשות הישר בעיני ככל אשר בלבבי עשית לבית אחאב בני רביעים ישבו לך על כסא ישראל וכתיב (מלכים ב י, לא) ויהוא לא שמר ללכת בתורת ה' אלהי ישראל בכל לבבו לא סר מעל חטאת ירבעם אשר החטיא את ישראל,מאי גרמא ליה אמר אביי ברית כרותה לשפתים שנאמר (מלכים ב י, יח) אחאב עבד הבעל מעט יהוא יעבדנו הרבה רבא אמר חותמו של אחיה השילוני ראה וטעה,דכתיב (הושע ה, ב) ושחטה שטים העמיקו ואני מוסר לכולם אמר רבי יוחנן אמר הקב"ה הם העמיקו משלי אני אמרתי כל שאינו עולה לרגל עובר בעשה והם אמרו כל העולה לרגל ידקר בחרב,(מלכים א יא, כט) ויהי בעת ההיא וירבעם יצא מירושלם וימצא אותו אחיה השילוני הנביא בדרך והוא מתכסה בשלמה חדשה תנא משום רבי יוסי עת היא מזומנת לפורענות,(ירמיהו נא, יח) בעת פקודתם יאבדו תנא משום רבי יוסי עת מזומנת לפורענות (ישעיהו מט, ח) בעת רצון עניתיך תנא משום ר' יוסי עת מזומנת לטובה (שמות לב, לד) וביום פקדי ופקדתי עליהם חטאתם תנא משום רבי יוסי עת היא מזומנת לפורענות (בראשית לח, א) ויהי בעת ההיא וירד יהודה מאת אחיו תנא משום ר' יוסי עת מזומנת לפורענות,(מלכים א יב, א) וילך רחבעם שכם כי שכם בא כל ישראל להמליך אותו תנא משום ר' יוסי מקום מזומן לפורענות בשכם עינו את דינה בשכם מכרו אחיו את יוסף בשכם נחלקה מלכות בית דוד,(מלכים א יא, כט) וירבעם יצא מירושלים אמר ר' חנינא בר פפא שיצא מפיתקה של ירושלים,(מלכים א יא, כט) וימצא אותו אחיה השילוני הנביא בדרך והוא מתכסה בשלמה חדשה ושניהם לבדם בשדה מאי בשלמה חדשה אמר רב נחמן כשלמה חדשה מה שלמה חדשה אין בה שום דופי אף תורתו של ירבעם לא היה בה שום דופי ד"א שלמה חדשה שחידשו דברים שלא שמעה אזן מעולם,מאי ושניהם לבדם בשדה אמר רב יהודה אמר רב שכל תלמידי חכמים דומין לפניהם כעשבי השדה ואיכא דאמר שכל טעמי תורה מגולין להם כשדה,(מיכה א, יד) לכן תתני שלוחים על מורשת גת בתי אכזיב לאכזב למלכי ישראל אמר ר' חנינא בר פפא יצאה בת קול ואמרה להן מי שהרג את הפלשתי והוריש אתכם גת תתנו שילוחים לבניו בתי אכזיב לאכזב למלכי ישראל,אמר רב חיננא בר פפא כל הנהנה מן העולם הזה בלא ברכה כאילו גוזל להקב"ה וכנסת ישראל שנאמר (משלי כח, כד) גוזל אביו ואמו ואומר אין פושע חבר הוא לאיש משחית ואין אביו אלא הקב"ה שנאמר (דברים לב, ו) הלא הוא אביך קנך ואין אמו אלא כנסת ישראל שנאמר (משלי א, ח) שמע בני מוסר אביך ואל תטוש תורת אמך,מאי חבר הוא לאיש משחית חבר הוא לירבעם בן נבט שהשחית ישראל לאביהם שבשמים,(מלכים ב יז, כא) וידח ירבעם (בן נבט) את ישראל מאחרי ה' והחטיאם חטאה גדולה אמר רבי חנין כשתי מקלות המתיזות זו את זו,(דברים א, א) ודי זהב אמרו דבי ר' ינאי אמר משה לפני הקב"ה רבונו של עולם בשביל כסף וזהב שהשפעת להן לישראל עד שיאמרו דיי גרם להם לעשות להם אלהי זהב משל אין ארי דורס ונוהם מתוך קופה של תבן אלא מתוך קופה של בשר,אמר ר' אושעיא עד ירבעם היו ישראל יונקים מעגל אחד מכאן ואילך משנים ושלשה עגלים אמר ר' יצחק אין לך כל פורענות ופורענות שבאה לעולם שאין בה אחד מעשרים וארבעה בהכרע ליטרא של עגל הראשון שנאמר (שמות לב, לד) וביום פקדי ופקדתי עליהם חטאתם,אמר רבי חנינא לאחר עשרים וארבעה דורות נגבה פסוק זה שנאמר (יחזקאל ט, א) ויקרא באזני קול גדול לאמר קרבו פקדות העיר ואיש כלי משחתו בידו,(מלכים א יג, לג) אחר הדבר הזה לא שב ירבעם מדרכו הרעה מאי אחר אמר ר' אבא אחר שתפשו הקב"ה לירבעם בבגדו ואמר לו חזור בך ואני ואתה ובן ישי נטייל בגן עדן אמר לו מי בראש בן ישי בראש אי הכי לא בעינא,ר' אבהו הוה רגיל דהוה קא דריש בשלשה מלכים חלש קביל עליה דלא דריש כיון 102a. bAnd even Ahijah the Shilonite erredin this matter band signedthat he would accept all of Jeroboam’s pronouncements. And generations later this caused Jehu to sin. The Gemara explains: bAs Jehu was an extremely righteous person. As it is stated: “And the Lord said to Jehu: Because you have done well, to perform what is right in My eyes, and have done to the house of Ahab according to all that was in My heart, your children of the fourth generation shall sit on the throne of Israel”(II Kings 10:30). bAnd it is written: “But Jehu took no care to walk in the Torah of the Lord, God of Israel, with all his heart; he departed not from the sins of Jeroboam, who made Israel sin”(II Kings 10:31)., bWhat causedJehu to do so? bAbaye says: A covet is made with the lips, as it is statedthat Jehu said cunningly in an attempt to entrap the priests of the Baal: b“Ahab worshipped Baal a little, but Jehu shall serve him much”(II Kings 10:18). Although it was not his intention, once the statement escaped his lips he began following the path to its fulfillment. bRava says: He saw the seal of Ahijah the Shiloniteon the coronation document of Jeroboam band he erredand believed that it was permitted to act as Jeroboam did.,The Gemara continues its discussion of Jeroboam. With regard to that bwhich is written: “And the apostates are deep in slaughter and I am rejected by them all”(Hosea 5:2), bRabbi Yoḥa saysthat bthe Holy One, Blessed be He, says: Theyissued decrees that are bmore profoundand more extreme bthan my own. I said: Anyone who does not ascendto Jerusalem bfor the pilgrimage Festival violates a positive mitzva, and they said: Anyone who ascendsto Jerusalem bfor the pilgrimage Festival will be stabbed with the sword.In that way, Jeroboam successfully prevented the residents of the kingdom of Israel from ascending to Jerusalem.,The verse states: b“And it came to pass at that time, and Jeroboam left Jerusalem, and the prophet Ahijah the Shilonite found him on the way, and he was clad in a new garment,and the two were alone in the field” (I Kings 11:29). It was btaught in the name of Rabbi Yosei:The phrase “at that time” indicates that bit is a time ordained for calamity. /b,The verse states: b“At the time of their punishment, they shall perish”(Jeremiah 51:18). It was btaught in the name of Rabbi Yosei:The phrase “at the time” indicates that it is ba time ordained for calamity.The verse states: b“In an acceptable time have I answered you”(Isaiah 49:8). It was btaught in the name of Rabbi Yosei:The phrase “in an acceptable time” indicates that it is ba time ordained for good.The verse states: b“On the day when I punish, I will punish their sin upon them”(Exodus 32:34). It was btaught in the name of Rabbi Yosei:The phrase “on the day when I punish” indicates that bit is a time ordained for calamity.The verse states: b“And it came to pass at that time, and Judah descended from his brothers”(Genesis 38:1). It was btaught in the name of Rabbi Yosei:The phrase “at that time” indicates that it is ba time ordained for calamity. /b,The verse states: b“And Rehoboam went to Shechem; for all Israel came to Shechem, to make him king”(I Kings 12:1). It was btaught in the name of Rabbi Yosei:Shechem is ba place ordained for calamity. In Shechem, they tormentedand raped bDinah, inthe outskirts of bShechem the brothers sold Joseph, in Shechem the kingdom of the house of David was divided. /b,With regard to the verse which states: b“And Jeroboam left Jerusalem”(I Kings 11:29), bRabbi Ḥanina bar Pappa says:It means bthat he left the destiny of Jerusalem,meaning he removed himself from the category of the residents of Jerusalem, never to return.,The verse states: b“And the prophet Ahijah the Shilonite found him on the way, and he was clad in a new [ iḥadasha /i] garment, and the two were alone in the field.” Whatis taught by the phrase b“in a new garment”? Rav Naḥman says:It was blike a new garment; just as a new garment has no imperfection, so too, the Torahstudies bof Jeroboamat that time bhad no imperfection. Alternatively, “a new garment”teaches bthat they introduced [ isheḥideshu /i] matters thatno bear had ever heard. /b, bWhatis taught by the phrase b“and the two were alone in the field”? Rav Yehuda saysthat bRav says:It teaches bthat allthe bTorah scholarsof that generation bseemed,relative bto them, like grass of the field,as they were wiser than all of them. bAnd there arethose bwho say:It teaches bthat all the rationales of the Torah were revealed to them like a fieldthat is exposed for all to see.,The verse states: b“Therefore shall you give parting gifts to Moresheth Gath; the houses of Achzib are a deceitful thing for the kings of Israel”(Micah 1:14). bRabbi Ḥanina bar Pappa says:When they crowned Jeroboam, ba Divine Voice emerged and said tothe subjects of the kingdom of Israel: bHe who killed the Philistine and bequeathedthe city of bGath to you,i.e., King David, bwill you give parting gifts to his sonsand revolt against them? Ultimately, bthe houses of Achzib are a deceitful thing for the kings of Israel,as the kings of Israel will also be forsaken by their subjects., bRabbi Ḥanina bar Pappa says:With regard to banyone who derives benefit from this world withoutreciting ba blessing, it is as though he stole from the Holy One, Blessed be He, and the congregation of Israel, as it is stated: “Whoever robs his father and his mother and says: It is no transgression, he is the companion of a corrupter”(Proverbs 28:24). bAndthe term b“his father”is referring to bnone other than the Holy One, Blessed be He, as it is stated: “Is He not your Father Who created you,Who made you and established you?” (Deuteronomy 32:6). bAndthe term b“his mother”is referring to bnone other than the congregation of Israel, as it is stated: “Hear, my son, the discipline of your father, and do not forsake the Torah of your mother”(Proverbs 1:8). The mention of the Torah as emanating from the mother indicates that the mother represents the congregation of Israel, and the Torah of the mother is the tradition of the Jewish people., bWhatis the meaning of the phrase b“He is the companion of a corrupter”?It means that bhe is a companion of Jeroboam, son of Nebat, who corruptedthe people of bIsrael before their Father in Heavenby sinning and by causing others to sin.,With regard to the verse: b“And Jeroboam drove Israel from following the Lord, and caused them to sin a great sin”(II Kings 17:21), bRabbi Ḥanin says:This is blike two sticksthat when they collide bcause each other to carom,as due to the strife, Jeroboam caused the subjects of the kingdom of Israel to grow distant from God.,§ Apropos the calves of Jeroboam, the Gemara discusses the Golden Calf discussed in the Torah. The verse states: b“And Di Zahav”(Deuteronomy 1:1). bThe school of Rabbi Yannai said: Moses said before the Holy One, Blessed be He: Master of the Universe, because of the gold and silver that You lavished upon the Jewish peopleduring the exodus from Egypt buntil they said enough [ idai /i],this wealth bcaused the Jewish people to fashion for themselves gods of gold.The combination of wealth and leisure left them open to a transgression of that sort. There is ba parablefor this: bA lion does not maul and roar over a basket of strawfrom which he derives no pleasure; brather,he mauls and roars bover a basket of meat,as he roars only when satiated. In other words, the guilt is not exclusively theirs., bRabbi Oshaya says: Until Jeroboam, Israel was suckling,i.e., suffering the consequences, bfromworshipping bone calfthat they fashioned in the wilderness. bFrom thatpoint bforward,they were suckling bfrom two and three calves,as Jeroboam added the calves in Bethel and Dan. bRabbi Yitzḥak says: You have no punishment that comes to the world in which there is not one twenty-fourth of the surplus of a ilitraof the first calf.When weighing a substance, there would often be a disparity of up to one twenty-fourth of its weight. The point is that a minuscule portion of the sin of the Golden Calf is added to every punishment imposed upon the Jewish people, bas it is stated: “On the day when I punish, I will punish their sin upon them”(Exodus 32:34), indicating that atonement for that sin is incomplete, and the Jewish people will continue to suffer for it., bRabbi Ḥanina says: After twenty-four generationselapsed from the sin of the Golden Calf, the debt referred to in bthis verse was collected, as it is stated: “And he cried in my ears with a loud voice, saying: Those who have charge over the city draw near, every man with his deadly weapon in his hand”(Ezekiel 9:1). This prophecy occurred twenty-four generations after the sin of the Golden Calf.,The verse states: b“And after this matter, Jeroboam returned not from his evil way”(I Kings 13:33). To bwhatevent is the verse alluding, when it states: b“Afterthis matter”? bRabbi Abba says:It is bafter the Holy One, Blessed be He, grabbed Jeroboam by his garment,i.e., he sent prophets and implored him, band said to him: Repent, and you and I andthe bson of Yishai will strolltogether bin the Garden of Eden.Jeroboam bsaid to Him: Whowill walk bin the lead?God bsaid toJeroboam: The bson of Yishaiwill walk bin the lead.Jeroboam said: bIf so, I do not wishto repent.,§ The Gemara relates: bRabbi Abbahu was accustomed to lectureat great length babout the three kingsenumerated in the mishna, who have no share in the World-to-Come. bHe fell ill, and he undertook that he would not lectureabout those kings. bOnce /b
64. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)

48b. הרחיבה שאול נפשה ופערה פיה לבלי חק וירד הדרה והמונה ושאונה ועלז בה,משמתו נביאים הראשונים מאן נביאים הראשונים אמר רב הונא זה דוד ושמואל ושלמה רב נחמן אמר בימי דוד זימנין סליק וזימנין לא סליק שהרי שאל צדוק ועלתה לו שאל אביתר ולא עלתה לו שנאמר (שמואל ב טו, כד) ויעל אביתר,מתיב רבה בר שמואל (דברי הימים ב כו, ה) ויהי לדרוש אלהים כל ימי זכריה המבין בראות אלהים מאי לאו באורים ותומים לא בנביאים,ת"ש משחרב בהמ"ק ראשון בטלו ערי מגרש ופסקו אורים ותומים ופסק מלך מבית דוד,ואם לחשך אדם לומר (עזרא ב, סג) ויאמר התרשתא להם אשר לא יאכלו מקדש הקדשים עד עמוד כהן לאורים ותומים [אמור לו] כאדם שאומר לחבירו עד שיחיו מתים ויבא משיח בן דוד,אלא אמר רב נחמן בר יצחק מאן נביאים הראשונים לאפוקי מחגי זכריה ומלאכי דאחרונים נינהו דת"ר משמתו חגי זכריה ומלאכי נסתלקה רוח הקודש מישראל ואע"פ כן היו משתמשים בבת קול,שפעם אחת היו מסובין בעליית בית גוריא ביריחו נתנה עליהן בת קול מן השמים ואמרה יש בכם אדם אחד שראוי שתשרה שכינה עליו אלא שאין דורו ראוי לכך נתנו עיניהם בהלל הזקן וכשמת הספידוהו הי חסיד הי עניו תלמידו של עזרא,ושוב פעם אחרת היו מסובין בעלייה ביבנה נתנה להן בת קול מן השמים ואמרה להן יש בכם אדם א' שראוי שתשרה שכינה עליו אלא שאין דורו זכאין לכך נתנו עיניהם בשמואל הקטן וכשמת הספידוהו הי עניו הי חסיד תלמידו של הלל,ואף הוא אמר בשעת מיתתו שמעון וישמעאל לחרבא וחברוהי לקטלא ושאר עמא לביזא ועקן סגיאין עתידין למיתי על עמא ואף על ר' יהודה בן בבא בקשו לומר הי חסיד הי עניו אלא שנטרפה שעה שאין מספידין על הרוגי מלכות,משחרב בהמ"ק בטל השמיר כו' ת"ר שמיר שבו בנה שלמה את בהמ"ק שנא' (מלכים א ו, ז) והבית בהבנותו אבן שלמה מסע נבנה הדברים ככתבן דברי ר' יהודה,אמר לו ר' נחמיה וכי אפשר לומר כן והלא כבר נאמר (מלכים א ז, ט) כל אלה אבנים יקרות וגו' מגוררות במגרה אם כן מה ת"ל לא נשמע בבית בהבנותו שהיה מתקין מבחוץ ומכניס מבפנים אמר רבי נראין דברי רבי יהודה באבני מקדש ודברי ר' נחמיה באבני ביתו,ור' נחמיה שמיר למאי אתא מיבעי ליה לכדתניא אבנים הללו אין כותבין אותן בדיו משום שנאמר (שמות כח, יא) פתוחי חותם ואין מסרטין עליהם באיזמל משום שנאמר במלואותם,אלא כותב עליהם בדיו ומראה להן שמיר מבחוץ והן נבקעות מאליהן כתאינה זו שנבקעת בימות החמה ואינה חסירה כלום וכבקעה זו שנבקעת בימות הגשמים ואינה חסירה כלום,ת"ר שמיר זה ברייתו כשעורה ומששת ימי בראשית נברא ואין כל דבר קשה יכול לעמוד בפניו במה משמרין אותו כורכין אותו בספוגין של צמר ומניחין אותו באיטני של אבר מליאה סובי שעורין,אמר רבי אמי משחרב מקדש ראשון בטלה שירא פרנדא וזכוכית לבנה תניא נמי הכי משחרב מקדש ראשון בטלה שירא פרנדא וזכוכית לבנה ורכב ברזל וי"א אף יין קרוש הבא משניר הדומה כעיגולי דבילה,ונופת צופים מאי נופת צופים אמר רב סולת שצפה על גבי נפה ודומה לעיסה שנילושה בדבש ושמן ולוי אמר שתי ככרות הנדבקות בתנור ותופחות ובאות עד שמגיעות זו לזו ורבי יהושע בן לוי אמר זה דבש הבא מן הציפיא מאי משמע כדמתרגם רב ששת כמא דנתזן דבריאתה ושייטן ברומי עלמא ומתיין דובשא מעישבי טורא,תנן התם כל הנצוק טהור חוץ מדבש זיפים והצפיחים מאי זיפים אמר רבי יוחנן דבש שמזייפין בו וריש לקיש אמר על שם מקומו כדכתיב (יהושע טו, כד) זיף וטלם ובעלות,כיוצא בדבר אתה אומר (תהלים נד, ב) בבא הזיפים ויאמרו לשאול הלא דוד וגו' מאי זיפים אמר רבי יוחנן בני אדם המזייפין דבריהם ורבי אלעזר אומר על שם מקומן כדכתיב זיף וטלם ובעלות,ופסקו אנשי אמנה אמר רבי יצחק אלו בני אדם שהן מאמינין בהקב"ה דתניא רבי אליעזר הגדול אומר כל מי שיש לו פת בסלו ואומר מה אוכל למחר אינו אלא מקטני אמנה,והיינו דאמר ר' אלעזר מאי דכתיב (זכריה ד, י) כי מי בז ליום קטנות מי גרם לצדיקים שיתבזבז שולחנן לעתיד לבא קטנות שהיה בהן שלא האמינו בהקב"ה רבא אמר אלו קטני בני רשעי ישראל 48b. bthe netherworld has enlarged her desire, and opened her mouth without measure, and down goes their glory and their tumult and their uproar, and he who rejoices among them”(Isaiah 5:14). Their punishment is that they shall descend into the netherworld.,§ The mishna taught: bFromthe time bwhen the early prophets died,the iUrim VeTummimwas nullified. The Gemara poses a question: bWhoare bthe early prophets? Rav Huna says: This isreferring to bDavid, and Samuel, and Solomon,and after their death the iUrim VeTummimwas no longer used. bRav Naḥman said: In the days of Davidthere were btimesan answer brose upfor them from the iUrim VeTummim bandthere were btimesan answer bdid not rise up,i.e., they did not receive an answer. The proof for this is bthat Tzadok,the High Priest in David’s time, baskedthe iUrim VeTummim bandan answer brose up for him,whereas bAbiathar asked andan answer bdid not rise up for him, asit bis stated: “And Abiathar went up”(II Samuel 15:24), and he was removed from serving as the High Priest as a result., bRabba bar Shmuel raises an objection:The verse states concerning Uzziah: b“And he set himself to seek God in the days of Zechariah, who had an understanding of the vision of God”(II Chronicles 26:5). bWhat, isthe verse bnotstating that Uzziah would seek God by asking questions bofthe iUrim VeTummim /i,despite the fact that he lived after the time of Solomon? The Gemara rejects this claim: bNo,he would seek God by asking questions bofthe bprophets,but not of the iUrim VeTummim /i.,The Gemara suggests: bComeand bheara proof from a ibaraita( iTosefta13:2) with regard to when the iUrim VeTummimceased: bFromthe time bwhen the First Temple was destroyed, the cities with fieldsthat were allocated to the Levites bwere nullified, and the iUrim VeTummimceased, and the monarchy ceased from the house of David. /b, bAnd if a person would whisper to you sayingthat the iUrim VeTummimwas still extant, as it states with regard to when the Second Temple first stood: b“And the Tirshatha said to them that they should not eat of the most sacred things, until there stood a priest with the iUrim VeTummim /i”(Ezra 2:63), which seems to indicate that they merely had to wait until the Second Temple was built for the reappearance of the iUrim VeTummim /i; you should bsay to himthat this is not referring to an expectation of a short-term development, but it is blike a person who says to his friend,with regard to something that will occur in the distant future: bUntil the dead live and the Messiah,the bson of David, comes.In any case, the ibaraitaindicates that the iUrim VeTummimceased only from the time when the First Temple was destroyed, and not in the time of Solomon., bRather, Rav Naḥman bar Yitzḥak said: Whoare bthe early prophets,with regard to whom it states that use of the iUrim VeTummimceased immediately after their death? This term early prophets serves bto exclude Haggai, Zechariah, and Malachi,who barethe blatter prophets.The iUrim VeTummimwas used throughout the First Temple period, up to, but not including, their time. bAs the Sages taughtin a ibaraita( iTosefta13:3): bFromthe time bwhen Haggai, Zechariah, and Malachi died the Divine Spirit departed from the Jewish people,as these three were considered to be the last prophets. bAndeven after the Urim VeTummim ceased to exist, they would bneverthelessstill bmake use of a Divine Voiceto receive instructions from Above, even after this time., bFor on one occasionthe Sages bwere reclining in the upper story of the house of Gurya in Jericho. A Divine Voice from Heaven was issued to them, and it said: There is one person among youfor bwhom it is fitting that the Divine Presence should rest upon himas a prophet, bbut his generation is not fit for it;they do not deserve to have a prophet among them. The Sages present bdirected their gaze to Hillel the Elder. And when he died, they eulogized himin the following manner: bAlas pious one, alas humble one, student of Ezra. /b, bAnd again, on another occasionseveral generations later, the Sages bwere reclining in an upper storyof a house bin Yavne,and ba Divine Voice from Heaven was issued to them, and said: There is one person among youfor bwhom it is fitting that the Divine Presence should rest upon him, but his generation is not fit for it.The Sages present bdirected their gaze to Shmuel HaKatan. And when he died, they eulogized himin the following manner: bAlas humble one, alas pious one, student of Hillel. /b, bAnd he too,Shmuel HaKatan, bsaidthe following statement of divinely inspired prediction bat the time of his death: Shimon,i.e., Rabban Shimon ben Gamliel, band Yishmael,i.e., Rabbi Yishmael ben Elisha the High Priest, are slated bfor the sword, and their colleagues for killing, and the rest of the people for plunder, and great troubles are destined to befall the people.The Gemara relates: bAnd they also sought to say about Rabbi Yehuda ben Bava,when eulogizing him: bAlas pious one, alas humble one, but the moment was disturbedand they could not do so. That is because beulogies are not given for those killed by the monarchy,which was Rabbi Yehuda ben Baba’s fate, in order not to arouse the monarchy’s wrath.,§ The mishna taught: bFromthe time bwhen theFirst bTemple was destroyed the ishamirceasedto exist. bThe Sages taught:This ishamir /iis the creature bwith which Solomon built the Temple, as it is stated: “For the house, when it was built, was built of whole stone from the quarry”(I Kings 6:7). Now bthese wordsshould be understood exactly bas they are written,that King Solomon took whole stones and shaped them by having the ishamirdo the cutting. This is bthe statement of Rabbi Yehuda. /b, bRabbi Neḥemya said to him: And is it possible to say so? But isn’t it already stated: “All these were costly stones,according to the measures of hewn stones, bsawed with saws”(II Kings 7:9), which indicates that saws, which are iron implements, were used to shape the stones? bIf so, whatis the meaning when bthe verse states:“And hammer, ax, and any tool of iron bwere not heard in the house when it was being built”(I Kings 6:7)? It means bthat he would preparethe stones boutsidethe Temple Mount using tools, band bringthem binsidealready cut, so that no iron tools were used inside the Temple itself. bRabbiYehuda HaNasi bsaid: The statement of Rabbi Yehudathat no iron tools were used bappearsto be correct bwith regard to the Temple stones, and the statement of Rabbi Neḥemyathat tools were used appears to be correct bwith regard to the stones of theking’s own bhouse. /b,The Gemara poses a question: bAndaccording to bRabbi Neḥemya,who maintains that they used iron tools even in the cutting of the stones for the Temple, bfor whatpurpose bdid the ishamircome?The Gemara answers: bItwas bnecessary for that which is taughtin a ibaraita /i: bThese stonesin the breastplate and ephod, upon which were inscribed the names of the tribes, bthey may not be written on with ink, because it is stated: “Like the engravings of a signet”(Exodus 28:21), which means the names must be engraved onto the stones. bAnd they may not be scratched on with a scalpel [ iizemel /i], because it is stated: “In their full settings”(Exodus 28:20), indicating that the stones must be complete and not missing any of their mass.,The ibaraitacontinues: bRather,one bwritesthe letters bon them in ink, and shows them,i.e., he places the ishamir /iclose to the ink markings bfrom outside,without having it touch the stones, band they splitopen along the lines of the ink bof their own accord, like this fig that splits in the summer without losing anythingof its mass, band like thisfield in ba valley that cracks in the rainy season without losing anythingof its mass. The ishamirwas used in this way for these engravings., bThe Sages taught: This ishamir /i, its size is that of a barleycorn, and it was created in the six days of creation, and nothing hard can withstand it. In what is it kept,so that it will not break everything in the vicinity? bThey wrap it in tufts [ isefogin /i] of wool and place it in a leaden vessel [ iitenei /i], full of barley bran,which is soft and will not be broken by the ishamir /i.,§ bRabbi Ami says: Fromthe time bwhen the First Temple was destroyed, shiny [ iperanda /i] silk [ ishira /i] and white glass ceasedto exist. bThis is also taughtin a ibaraita /i: bFromthe time bwhen the First Temple was destroyed, shiny silk, white glass, and iron chariots ceased; and some saythat beven congealed wine that comes from Senir,the Hermon, bwhich is similar to round fig cakesafter it congeals, ceased to exist as well.,The mishna taught: bAndthe bsweetness of the honeycomb [ inofet tzufim /i]also ceased when the First Temple was destroyed. The Gemara asks: bWhatis inofet tzufim /i? Rav says: Fine flour that floatsup and remains bon the top of the sieve [ inafa /i], which is similarin taste bto dough kneaded with honey and oil. And Levi saysthat inofet tzufimis the term for btwo loaves stuck together in an oven, which keep swelling until they reach each other. And Rabbi Yehoshua ben Levi says: This is honey that comes from elevated areas [ itzipiyya /i].The Gemara explains: bFrom where mayit bbe inferredthat this is what inofet tzufimis? bAs Rav Sheshet would translatethe words: “As the bees do” (Deuteronomy 1:44): bLike the bees spread out and fly all over the world and bring honey from mountainous plants.Similarly, Rabbi Yehoshua ben Levi states that honey comes from elevated areas., bWe learnedin a mishna bthere( iMakhshirin5:9): bAnything that is pouredremains britually pure.In other words, even if a liquid is poured into a ritually impure utensil, the stream of the liquid does not defile the contents that remain in the ritually pure utensil from which they were poured, bapart from izifimhoney and waferbatter. These substances are too viscous to be considered liquids. The Gemara asks: bWhatis the meaning of izifim /i? Rabbi Yoḥa says: Honeyof such rare quality that btheycould bfalsify [ imezayyefin /i] it,by diluting it with other substances, and it would not be noticed. bAnd Reish Lakish says:It is named bafter its place, as it is written: “Ziph and Telem and Bealoth”(Joshua 15:24)., bSimilarly, youcan bsaywith regard to the verse: b“When the izifimcame and said to Saul, does not Davidhide himself with us” (Psalms 54:2). bWhat isthe meaning of izifim /i,mentioned in this verse? bRabbi Yoḥa says:It means bpeople whowould bfalsify [ ihamzayyefin /i] their words. And Rabbi Elazar says:They are called bafter their place, as it is written: “Ziph and Telem and Bealoth.” /b,§ The mishna states that from the time when the Second Temple was destroyed bmen of faith ceased. Rabbi Yitzḥak says: These are people who believe in the Holy One, Blessed be He,and place their trust in Him in all their ways. bAs it is taughtin a ibaraita /i: bRabbi Eliezer the Great saysthat bwhoever has bread in his basketto eat today band says: What shall I eat tomorrow,meaning he does not know how he will acquire bread for tomorrow, bhe is nothing otherthan bfrom those of little faith.One must trust in God to provide him with his sustece., bAnd this is what Rabbi Elazar said: What isthe meaning of that bwhich is written: “For who plunders the day of small things”(Zechariah 4:10)? bWhat caused the table,i.e., the reward, bof the righteous to be plundered,meaning wasted, bin the future?It was bthesmall-mindedness bthey possessed.And what is this small-mindedness? bThat they did not believe in the Holy One, Blessed be He,with a complete faith. bRava said:Who plunders the day of small things? bThese are the small children of the wicked ones of the Jewish people,who die young
65. Eusebius of Caesarea, Commentary On Isaiah, 2.9 (3rd cent. CE - 4th cent. CE)

66. Eusebius of Caesarea, Ecclesiastical History, 2.25.5, 3.31.3-3.31.4, 3.39.9, 4.26.7, 5.3.4, 5.17.5, 8.1.2 (3rd cent. CE - 4th cent. CE)

2.25.5. Thus publicly announcing himself as the first among God's chief enemies, he was led on to the slaughter of the apostles. It is, therefore, recorded that Paul was beheaded in Rome itself, and that Peter likewise was crucified under Nero. This account of Peter and Paul is substantiated by the fact that their names are preserved in the cemeteries of that place even to the present day. 3.31.3. For in Asia also great lights have fallen asleep, which shall rise again on the last day, at the coming of the Lord, when he shall come with glory from heaven and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who sleeps in Hierapolis, and his two aged virgin daughters, and another daughter who lived in the Holy Spirit and now rests at Ephesus; and moreover John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and being a priest wore the sacerdotal plate. He also sleeps at Ephesus. 3.31.4. So much concerning their death. And in the Dialogue of Caius which we mentioned a little above, Proclus, against whom he directed his disputation, in agreement with what has been quoted, speaks thus concerning the death of Philip and his daughters: After him there were four prophetesses, the daughters of Philip, at Hierapolis in Asia. Their tomb is there and the tomb of their father. Such is his statement. 3.39.9. That Philip the apostle dwelt at Hierapolis with his daughters has been already stated. But it must be noted here that Papias, their contemporary, says that he heard a wonderful tale from the daughters of Philip. For he relates that in his time one rose from the dead. And he tells another wonderful story of Justus, surnamed Barsabbas: that he drank a deadly poison, and yet, by the grace of the Lord, suffered no harm. 4.26.7. Again he adds the following: For our philosophy formerly flourished among the Barbarians; but having sprung up among the nations under your rule, during the great reign of your ancestor Augustus, it became to your empire especially a blessing of auspicious omen. For from that time the power of the Romans has grown in greatness and splendor. To this power you have succeeded, as the desired possessor, and such shall you continue with your son, if you guard the philosophy which grew up with the empire and which came into existence with Augustus; that philosophy which your ancestors also honored along with the other religions. 5.3.4. The followers of Montanus, Alcibiades and Theodotus in Phrygia were now first giving wide circulation to their assumption in regard to prophecy — for the many other miracles that, through the gift of God, were still wrought in the different churches caused their prophesying to be readily credited by many — and as dissension arose concerning them, the brethren in Gaul set forth their own prudent and most orthodox judgment in the matter, and published also several epistles from the witnesses that had been put to death among them. These they sent, while they were still in prison, to the brethren throughout Asia and Phrygia, and also to Eleutherus, who was then bishop of Rome, negotiating for the peace of the churches. 5.17.5. He writes thus. But the Miltiades to whom he refers has left other monuments of his own zeal for the Divine Scriptures, in the discourses which he composed against the Greeks and against the Jews, answering each of them separately in two books. And in addition he addresses an apology to the earthly rulers, in behalf of the philosophy which he embraced. 8.1.2. The favor shown our people by the rulers might be adduced as evidence; as they committed to them the government of provinces, and on account of the great friendship which they entertained toward their doctrine, released them from anxiety in regard to sacrificing.
67. Eusebius of Caesarea, Preparation For The Gospel, 9.27.1 (3rd cent. CE - 4th cent. CE)

68. Origen, Against Celsus, 1.9, 3.44, 3.75, 6.1, 6.24 (3rd cent. CE - 3rd cent. CE)

1.9. He next proceeds to recommend, that in adopting opinions we should follow reason and a rational guide, since he who assents to opinions without following this course is very liable to be deceived. And he compares inconsiderate believers to Metragyrt, and soothsayers, and Mithr, and Sabbadians, and to anything else that one may fall in with, and to the phantoms of Hecate, or any other demon or demons. For as among such persons are frequently to be found wicked men, who, taking advantage of the ignorance of those who are easily deceived, lead them away whither they will, so also, he says, is the case among Christians. And he asserts that certain persons who do not wish either to give or receive a reason for their belief, keep repeating, Do not examine, but believe! and, Your faith will save you! And he alleges that such also say, The wisdom of this life is bad, but that foolishness is a good thing! To which we have to answer, that if it were possible for all to leave the business of life, and devote themselves to philosophy, no other method ought to be adopted by any one, but this alone. For in the Christian system also it will be found that there is, not to speak at all arrogantly, at least as much of investigation into articles of belief, and of explanation of dark sayings, occurring in the prophetical writings, and of the parables in the Gospels, and of countless other things, which either were narrated or enacted with a symbolic signification, (as is the case with other systems). But since the course alluded to is impossible, partly on account of the necessities of life, partly on account of the weakness of men, as only a very few individuals devote themselves earnestly to study, what better method could be devised with a view of assisting the multitude, than that which was delivered by Jesus to the heathen? And let us inquire, with respect to the great multitude of believers, who have washed away the mire of wickedness in which they formerly wallowed, whether it were better for them to believe without a reason, and (so) to have become reformed and improved in their habits, through the belief that men are chastised for sins, and honoured for good works or not to have allowed themselves to be converted on the strength of mere faith, but (to have waited) until they could give themselves to a thorough examination of the (necessary) reasons. For it is manifest that, (on such a plan), all men, with very few exceptions, would not obtain this (amelioration of conduct) which they have obtained through a simple faith, but would continue to remain in the practice of a wicked life. Now, whatever other evidence can be furnished of the fact, that it was not without divine intervention that the philanthropic scheme of Christianity was introduced among men, this also must be added. For a pious man will not believe that even a physician of the body, who restores the sick to better health, could take up his abode in any city or country without divine permission, since no good happens to men without the help of God. And if he who has cured the bodies of many, or restored them to better health, does not effect his cures without the help of God, how much more He who has healed the souls of many, and has turned them (to virtue), and improved their nature, and attached them to God who is over all things, and taught them to refer every action to His good pleasure, and to shun all that is displeasing to Him, even to the least of their words or deeds, or even of the thoughts of their hearts? 3.44. After these points Celsus quotes some objections against the doctrine of Jesus, made by a very few individuals who are considered Christians, not of the more intelligent, as he supposes, but of the more ignorant class, and asserts that the following are the rules laid down by them. Let no one come to us who has been instructed, or who is wise or prudent (for such qualifications are deemed evil by us); but if there be any ignorant, or unintelligent, or uninstructed, or foolish persons, let them come with confidence. By which words, acknowledging that such individuals are worthy of their God, they manifestly show that they desire and are able to gain over only the silly, and the mean, and the stupid, with women and children. In reply to which, we say that, as if, while Jesus teaches continence, and says, Whosoever looks upon a woman to lust after her, has already committed adultery with her in his heart, one were to behold a few of those who are deemed to be Christians living licentiously, he would most justly blame them for living contrary to the teaching of Jesus, but would act most unreasonably if he were to charge the Gospel with their censurable conduct; so, if he found nevertheless that the doctrine of the Christians invites men to wisdom, the blame then must remain with those who rest in their own ignorance, and who utter, not what Celsus relates (for although some of them are simple and ignorant, they do not speak so shamelessly as he alleges), but other things of much less serious import, which, however, serve to turn aside men from the practice of wisdom. 3.75. But as he afterwards says that the teacher of Christianity acts like a person who promises to restore patients to bodily health, but who prevents them from consulting skilled physicians, by whom his ignorance would be exposed, we shall inquire in reply, What are the physicians to whom you refer, from whom we turn away ignorant individuals? For you do not suppose that we exhort those to embrace the Gospel who are devoted to philosophy, so that you would regard the latter as the physicians from whom we keep away such as we invite to come to the word of God. He indeed will make no answer, because he cannot name the physicians; or else he will be obliged to betake himself to those of them who are ignorant, and who of their own accord servilely yield themselves to the worship of many gods, and to whatever other opinions are entertained by ignorant individuals. In either case, then, he will be shown to have employed to no purpose in his argument the illustration of one who keeps others away from skilled physicians. But if, in order to preserve from the philosophy of Epicurus, and from such as are considered physicians after his system, those who are deceived by them, why should we not be acting most reasonably in keeping such away from a dangerous disease caused by the physicians of Celsus, - that, viz., which leads to the annihilation of providence, and the introduction of pleasure as a good? But let it be conceded that we do keep away those whom we encourage to become our disciples from other philosopher-physicians - from the Peripatetics, for example, who deny the existence of providence and the relation of Deity to man - why shall we not piously train and heal those who have been thus encouraged, persuading them to devote themselves to the God of all things, and free those who yield obedience to us from the great wounds inflicted by the words of such as are deemed to be philosophers? Nay, let it also be admitted that we turn away from physicians of the sect of the Stoics, who introduce a corruptible god, and assert that his essence consists of a body, which is capable of being changed and altered in all its parts, and who also maintain that all things will one day perish, and that God alone will be left; why shall we not even thus emancipate our subjects from evils, and bring them by pious arguments to devote themselves to the Creator, and to admire the Father of the Christian system, who has so arranged that instruction of the most benevolent kind, and fitted for the conversion of souls, should be distributed throughout the whole human race? Nay, if we should cure those who have fallen into the folly of believing in the transmigration of souls through the teaching of physicians, who will have it that the rational nature descends sometimes into all kinds of irrational animals, and sometimes into that state of being which is incapable of using the imagination, why should we not improve the souls of our subjects by means of a doctrine which does not teach that a state of insensibility or irrationalism is produced in the wicked instead of punishment, but which shows that the labours and chastisements inflicted upon the wicked by God are a kind of medicines leading to conversion? For those who are intelligent Christians, keeping this in view, deal with the simple-minded, as parents do with very young children. We do not betake ourselves then to young persons and silly rustics, saying to them, Flee from physicians. Nor do we say, See that none of you lay hold of knowledge; nor do we assert that knowledge is an evil; nor are we mad enough to say that knowledge causes men to lose their soundness of mind. We would not even say that any one ever perished through wisdom; and although we give instruction, we never say, Give heed to me, but Give heed to the God of all things, and to Jesus, the giver of instruction concerning Him. And none of us is so great a braggart as to say what Celsus put in the mouth of one of our teachers to his acquaintances, I alone will save you. Observe here the lies which he utters against us! Moreover, we do not assert that true physicians destroy those whom they promise to cure. 6.1. In beginning this our sixth book, we desire, my reverend Ambrosius, to answer in it those accusations which Celsus brings against the Christians, not, as might be supposed, those objections which he has adduced from writers on philosophy. For he has quoted a considerable number of passages, chiefly from Plato, and has placed alongside of these such declarations of holy Scripture as are fitted to impress even the intelligent mind; subjoining the assertion that these things are stated much better among the Greeks (than in the Scriptures), and in a manner which is free from all exaggerations and promises on the part of God, or the Son of God. Now we maintain, that if it is the object of the ambassadors of the truth to confer benefits upon the greatest possible number, and, so far as they can, to win over to its side, through their love to men, every one without exception - intelligent as well as simple - not Greeks only, but also Barbarians (and great, indeed, is the humanity which should succeed in converting the rustic and the ignorant ), it is manifest that they must adopt a style of address fitted to do good to all, and to gain over to them men of every sort. Those, on the other hand, who turn away from the ignorant as being mere slaves, and unable to understand the flowing periods of a polished and logical discourse, and so devote their attention solely to such as have been brought up among literary pursuits, confine their views of the public good within very strait and narrow limits. 6.24. After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigate the Christian mysteries, along with the aforesaid Persian, will, on comparing the two together, and on unveiling the rites of the Christians, see in this way the difference between them. Now, wherever he was able to give the names of the various sects, he was nothing loth to quote those with which he thought himself acquainted; but when he ought most of all to have done this, if they were really known to him, and to have informed us which was the sect that makes use of the diagram he has drawn, he has not done so. It seems to me, however, that it is from some statements of a very insignificant sect called Ophites, which he has misunderstood, that, in my opinion, he has partly borrowed what he says about the diagram. Now, as we have always been animated by a love of learning, we have fallen in with this diagram, and we have found in it the representations of men who, as Paul says, creep into houses, and lead captive silly women laden with sins, led away with various lusts; ever learning, and never able to come to the knowledge of the truth. The diagram was, however, so destitute of all credibility, that neither these easily deceived women, nor the most rustic class of men, nor those who were ready to be led away by any plausible pretender whatever, ever gave their assent to the diagram. Nor, indeed, have we ever met any individual, although we have visited many parts of the earth, and have sought out all those who anywhere made profession of knowledge, that placed any faith in this diagram.
69. Epiphanius, Panarion, 30.16.1 (4th cent. CE - 5th cent. CE)

70. Anon., 3 Baruch, 11.3

71. Anon., 3 Enoch, 16.4

72. Anon., 4 Ezra, 6.23

6.23. and the trumpet shall sound aloud, and when all hear it, they shall suddenly be terrified.
73. Anon., Apocalypse of Abraham, 10.3, 19.1

74. Anon., 4 Baruch, 9.3

9.3. And he prayed a prayer, saying: Holy, holy, holy, fragrant aroma of the living trees, true light that enlightens me until I ascend to you;
75. Anon., Apocalypse of Zephaniah, 10.1

76. Anon., Pirqe Rabbi Eliezer, 31

77. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 6



Subjects of this text:

subject book bibliographic info
abraham Allison, 4 Baruch (2018) 425
abuse, in polemic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 212
acts of the apostles Huttner, Early Christianity in the Lycus Valley (2013) 195; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 105
adultery Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 66
agabus Levison, Filled with the Spirit (2009) 232
agathonic㪠Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 224
alcibiades (martyr at lugdunum) Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 224
alcibiades (phrygian montanist) Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 224
alexandria Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 294; Rizzi, Hadrian and the Christians (2010) 123
allegory/allegorical Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 11
angel Allison, 4 Baruch (2018) 143, 425
angels Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 170
anna, prophet(ess) Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 105
apocryphal acts of the apostles, representations of fasting and asceticism König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 299
apocryphal acts of the apostles König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 299
apollonius of rhodes Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 203
apologetic, dreams Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 777
apologetic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 212
apologist Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 212
apostle Levison, Filled with the Spirit (2009) 232
arianus, julius clements brother Rizzi, Hadrian and the Christians (2010) 123
aristotle, on eagle, ark, baptismal significance of Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 48
artemidorus of daldis, greek writer Rizzi, Hadrian and the Christians (2010) 123
athenagoras Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 212
baptism, of cornelius Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 24, 25, 98
baptism, of ephesians Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 49
baptism, of ethiopian eunuch Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 98
baptism, of johns disciples Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 25
baptismal significance, of ark Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 48
baptismal significance, of descensus Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 48
baptismal significance, of numbers in acts Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 48, 49
baptismal significance, of raising of eutychus Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 48
bar kochba, jewish leader Rizzi, Hadrian and the Christians (2010) 123
bird/birds Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 11
caesarea (by the sea) Huttner, Early Christianity in the Lycus Valley (2013) 195
callimachus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 203
cannibalism, accusations against early christians König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 299
centurion Rizzi, Hadrian and the Christians (2010) 123
charismatic endowment Levison, Filled with the Spirit (2009) 232
christian, conception of the spirit Levison, Filled with the Spirit (2009) 232
christian Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 294
christianity, early, feasting practices König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 127
christianity, early, relationship between early christian and jewish feasting and feasting literature König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 127
christianity Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 212
clement of alexandria, christian writer Rizzi, Hadrian and the Christians (2010) 123
commensality Rosenblum, The Jewish Dietary Laws in the Ancient World (2016) 83
commissioning narrative Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 23, 69, 265
community Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 294
contest, dramatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 265
contest, rhetorical Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 265
conversion, bridging, to judaism Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 6
cornelius Levison, Filled with the Spirit (2009) 232
cosmologies of george of pisidia and maximus the confessor, cosmopolitan visionaries, george and maximus as Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 652
cosmologies of george of pisidia and maximus the confessor Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 652
creation and the created world, cosmopolitan visionaries (theoroi), george and maximus as Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 652
cyrene Rizzi, Hadrian and the Christians (2010) 123
daughters of philip Huttner, Early Christianity in the Lycus Valley (2013) 195
day of the lord or judgement, the Crabb, Luke/Acts and the End of History (2020) 188
death Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 777
deceit Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 66
delphi Levison, Filled with the Spirit (2009) 232, 347
devil see also satan Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 11
dietary laws in acts Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 66
dietary laws in the gospels Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 66
dietary regulations Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 11
divine commands, refusal Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 71
divine commands Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 71
divine plan/βουλή Crabb, Luke/Acts and the End of History (2020) 191
divine speech, enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 248, 265
double dreams and visions, differing complexity Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 306
double dreams and visions, peter and cornelius, apologetic agendas Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 335
double dreams and visions, peter and cornelius, peter-paul parallel Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 335
double dreams and visions, peter and cornelius Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 335
dream commands Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 23, 69
dream figures, human Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 154
dream imagery, dionysiac Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 74, 335
dreams Crabb, Luke/Acts and the End of History (2020) 188, 191; Levison, Filled with the Spirit (2009) 232, 347
dreams and visions, angelophany Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 306
dreams and visions, distortion of reality Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 69
dreams and visions, examples, aelius aristides Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 135
dreams and visions, examples, apocrypha and non-apocalyptic pseudepigrapha Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 154
dreams and visions, examples, artemidorus Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 248
dreams and visions, examples, gospels and acts Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 452
dreams and visions, examples, popular, personal, therapeutic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 135
dreams and visions, form criticism/classification, symbolic dreams Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 135
dreams and visions, riddling Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 135
dreams and visions, temporal shifts Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 248
dreams and visions, theorematic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 306
earth Levison, Filled with the Spirit (2009) 232
egypt, macdonald d. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 203
egypt Rizzi, Hadrian and the Christians (2010) 123
elder), macdonald, d. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 203
elder) Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 203
eleusis Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 777
elijah Levison, Filled with the Spirit (2009) 232
emotional responses to dreams, perplexity Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 69
emotional responses within dreams Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 135
epicureanism, attacks against Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 212
eucharist König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 299
exegesis Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 11
ezekiel, tragedian, greek tragedians influence Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 203
ezekiel, tragedian Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 203
faith Levison, Filled with the Spirit (2009) 232
fasting Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 105
food, impurity of in the gospels Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 66
food laws, distinguishing species Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 74
food laws, eating without discrimination Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 74
food laws, permitted and non-permitted species Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 339
george of pisidia, heraclias Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 652
god, act/activity, mighty/ powerful of Levison, Filled with the Spirit (2009) 347
god, foretelling of Levison, Filled with the Spirit (2009) 347
god, prayer to Levison, Filled with the Spirit (2009) 347
god as father Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 105
gospels McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 52
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 129, 130
haburah McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 52
halakha, intensification Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 69
heart Levison, Filled with the Spirit (2009) 347
heart purity and impurity of Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 66
heaven Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 294
helle Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 170
heraclius (emperor) Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 652
heresy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 212
holy spirit Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 105
homer, acts of apostles comparison (macdonald) Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 203
homer Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 203
honey Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 170
identity, jewish Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 125
idolatry Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 66
inspiration Levison, Filled with the Spirit (2009) 232, 347
intention Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 66
isaiah Levison, Filled with the Spirit (2009) 232
isis Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 777
israel/israelites Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 105
jerusalem Crabb, Luke/Acts and the End of History (2020) 188; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 212; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 294
jerusalem (zion), temple Rizzi, Hadrian and the Christians (2010) 123
jerusalem (zion) Rizzi, Hadrian and the Christians (2010) 123
jesus Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 294
jesus / christ Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 11
jesus christ, in synoptics Levison, Filled with the Spirit (2009) 232
jew/jewish, diaspora Levison, Filled with the Spirit (2009) 347
jew/jewish, greco- roman Levison, Filled with the Spirit (2009) 347
jew/jewish, literature/ authors Levison, Filled with the Spirit (2009) 232, 347
jews Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 294
jezebel Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 170
job Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 294
joel Levison, Filled with the Spirit (2009) 232
john the baptist Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 105
josephus flavius, jewish historian Rizzi, Hadrian and the Christians (2010) 123
judaism, acceptance of hellenism Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 203
judaism, cultural assimilation Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 203
judaism, meals McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 52
judaism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 777
judaism and hellenism Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 203
julius clement, roman soldier Rizzi, Hadrian and the Christians (2010) 123
justin, christian apologist Rizzi, Hadrian and the Christians (2010) 123
kingdom of god/gods kingdom Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 105
last supper McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 52
law, god's" "151.0_232.0@law, god's" '151.0_232.0@paul (saul) Levison, Filled with the Spirit (2009) 347
life Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 417
literature Levison, Filled with the Spirit (2009) 232, 347
liturgical expressions/elements, luke, gospel of Allison, 4 Baruch (2018) 143
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 129
luke, gospel of Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 105
martyrdom/martyrs Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 224
martyrdom and ascension of isaiah, matthew, gospel of Allison, 4 Baruch (2018) 143
mcroberts, s. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 203
metaphor Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 192
miracle Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 294
miracles, revelation as miracle Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 13
miracles Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 170
moment Crabb, Luke/Acts and the End of History (2020) 191
mount horeb Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 170
murder Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 66
obedience and disobedience Allison, 4 Baruch (2018) 425
palestine Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 417
papias Huttner, Early Christianity in the Lycus Valley (2013) 195
passover McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 52
paul, christian apostle Rizzi, Hadrian and the Christians (2010) 123
paul König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 127
peter's vision, abolitionist reading" Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 43, 339
peter's vision, halakhic perspectives" Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 69, 71, 74
peter, st. Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 170
peter-cornelius narrative and visions, intertextual approaches, ot Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 23
peter Levison, Filled with the Spirit (2009) 232, 347; Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 125
peter (apostle), gospel of Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 100
peter (apostle), syrian views of Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 100
peter (apostle), visionary Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 100
peter chrysologus, on cornelius Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 25, 98
peter chrysologus, on ethiopian eunuch Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 98
philip (apostle) Huttner, Early Christianity in the Lycus Valley (2013) 195
philip (evangelist) Huttner, Early Christianity in the Lycus Valley (2013) 195
phrygia, montanism in Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 224
plato, acts of apostles comparison (macdonald) Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 203
plato Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 203
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 212
plutarch Levison, Filled with the Spirit (2009) 347
polemic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 212
portents Crabb, Luke/Acts and the End of History (2020) 191; Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 248
prayer Levison, Filled with the Spirit (2009) 232, 347
priest Levison, Filled with the Spirit (2009) 347
prophecy, commissioning narratives Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 23
prophecy, in local church Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 13
prophecy, riddling Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 248
prophecy Levison, Filled with the Spirit (2009) 232
prophets, prophecy Huttner, Early Christianity in the Lycus Valley (2013) 195
prophets/prophetic Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 105
purity, impurity, defilement, cleansing, defilement by association Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 74
purity, impurity, defilement, cleansing, intrinsic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 74
purity Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 11
qiddush McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 52
qumran McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 52
rebaptism Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 25
rebuke, in dreams Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 248
religion, graeco-roman Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 777
revelation and guidance, unusual Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 13
rome Rizzi, Hadrian and the Christians (2010) 123
sacrifice and sacrificial feasting, christian attitudes to sacrificial meat König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 127
sage Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 294
salvation Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 777
satan Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 170
seneca Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 417
septuagint/septuagintism Allison, 4 Baruch (2018) 143
septuagint Crabb, Luke/Acts and the End of History (2020) 188
serapion of antioch Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 100
serapis, egyptian god Rizzi, Hadrian and the Christians (2010) 123
sergius (patriarch of constantinople) Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 652
service to god or christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 129
sexual relations in first-century christian sources Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 66
silence Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 777
simeon, homeric phrases Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 203
simeon, macdonald, d. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 203
simeon, mcroberts, s. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 203
simeon, use of homer Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 203
simmias Levison, Filled with the Spirit (2009) 347
simon Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 294
simon cephas (= peter the apostle) Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 294
social behaviour (of animals) Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 11
speaking in (other) tongues Levison, Filled with the Spirit (2009) 232, 347
spirit, characterizations as, breath (life itself) Levison, Filled with the Spirit (2009) 232, 347
spirit, characterizations as, spirit of christ Levison, Filled with the Spirit (2009) 232
spirit, characterizations as, voice Levison, Filled with the Spirit (2009) 347
spirit, effects of, ecstasy/frenzy Levison, Filled with the Spirit (2009) 347
spirit, effects of, enthusiasm Levison, Filled with the Spirit (2009) 347
spirit, effects of, interpret dreams/scripture Levison, Filled with the Spirit (2009) 347
spirit, effects of, prayer Levison, Filled with the Spirit (2009) 232
spirit, effects of, prophecy Levison, Filled with the Spirit (2009) 232
spirit, modes of presence, endowment Levison, Filled with the Spirit (2009) 232
spirit, modes of presence, indwelling Levison, Filled with the Spirit (2009) 232, 347
spirit, modes of presence, poured out upon Levison, Filled with the Spirit (2009) 232
spirit, modes of presence, receiving of Levison, Filled with the Spirit (2009) 232, 347
spirit, working through the faithful Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 129
symbol/symbolism Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 11
synagogue Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 212
taboo König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 299
temple Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 294
temple (in jerusalem) Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 105
tetragrammaton Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 294
theissen, gerd König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 299
theodotus, collins, j.j. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 203
theodotus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 203
theoroi Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 652
thought, purity of Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 66
tibur, hadrians villa, canopus Rizzi, Hadrian and the Christians (2010) 123
tibur, hadrians villa, piazza doro Rizzi, Hadrian and the Christians (2010) 123
todah' McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 52
torah, abolition Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 43, 339
torah Allison, 4 Baruch (2018) 143
tralleis Huttner, Early Christianity in the Lycus Valley (2013) 195
trumpets Allison, 4 Baruch (2018) 143
typology Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 170
uncertainty, anxiety and doubt Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 13, 154
vaticinium ex eventu Crabb, Luke/Acts and the End of History (2020) 191
vindication of the righteous Crabb, Luke/Acts and the End of History (2020) 188
voice Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 294
voice from heaven Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 294
voluntary martyrdom ix, xxxvi Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 224
washing of hands Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 66
weapon Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 212
witness, as basis of belief or trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 129, 130
women Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 212