Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



8243
New Testament, Acts, 16.6


Διῆλθον δὲ τὴν Φρυγίαν καὶ Γαλατικὴν χώραν, κωλυθέντες ὑπὸ τοῦ ἁγίου πνεύματος λαλῆσαι τὸν λόγον ἐν τῇ ἈσίᾳWhen they had gone through the region of Phrygia and Galatia, they were forbidden by the Holy Spirit to speak the word in Asia.


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

32 results
1. Hebrew Bible, Joel, 3.1-3.5 (9th cent. BCE - 3rd cent. BCE)

3.1. וְהָיָה אַחֲרֵי־כֵן אֶשְׁפּוֹךְ אֶת־רוּחִי עַל־כָּל־בָּשָׂר וְנִבְּאוּ בְּנֵיכֶם וּבְנוֹתֵיכֶם זִקְנֵיכֶם חֲלֹמוֹת יַחֲלֹמוּן בַּחוּרֵיכֶם חֶזְיֹנוֹת יִרְאוּ׃ 3.2. וְגַם עַל־הָעֲבָדִים וְעַל־הַשְּׁפָחוֹת בַּיָּמִים הָהֵמָּה אֶשְׁפּוֹךְ אֶת־רוּחִי׃ 3.3. וְנָתַתִּי מוֹפְתִים בַּשָּׁמַיִם וּבָאָרֶץ דָּם וָאֵשׁ וְתִימֲרוֹת עָשָׁן׃ 3.4. הַשֶּׁמֶשׁ יֵהָפֵךְ לְחֹשֶׁךְ וְהַיָּרֵחַ לְדָם לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃ 3.5. וְהָיָה כֹּל אֲשֶׁר־יִקְרָא בְּשֵׁם יְהוָה יִמָּלֵט כִּי בְּהַר־צִיּוֹן וּבִירוּשָׁלִַם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר יְהוָה וּבַשְּׂרִידִים אֲשֶׁר יְהוָה קֹרֵא׃ 3.1. And it shall come to pass afterward, That I will pour out My spirit upon all flesh; And your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions;" 3.2. And also upon the servants and upon the handmaids In those days will I pour out My spirit." 3.3. And I will shew wonders in the heavens and in the earth, Blood, and fire, and pillars of smoke." 3.4. The sun shall be turned into darkness, And the moon into blood, Before the great and terrible day of the LORD come. 3.5. And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered; For in mount Zion and in Jerusalem there shall be those that escape, As the LORD hath said, And among the remt those whom the LORD shall call."
2. Hebrew Bible, Numbers, 22.25 (9th cent. BCE - 3rd cent. BCE)

22.25. וַתֵּרֶא הָאָתוֹן אֶת־מַלְאַךְ יְהוָה וַתִּלָּחֵץ אֶל־הַקִּיר וַתִּלְחַץ אֶת־רֶגֶל בִּלְעָם אֶל־הַקִּיר וַיֹּסֶף לְהַכֹּתָהּ׃ 22.25. And the ass saw the angel of the LORD, and she thrust herself unto the wall, and crushed Balaam’s foot against the wall; and he smote her again."
3. Hebrew Bible, Psalms, 143.10 (9th cent. BCE - 3rd cent. BCE)

143.10. Teach me to do Thy will, For Thou art my God; Let Thy good spirit Lead me in an even land."
4. Hebrew Bible, Isaiah, 6.9-6.10, 63.7-63.14 (8th cent. BCE - 5th cent. BCE)

6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃ 63.7. חַסְדֵי יְהוָה אַזְכִּיר תְּהִלֹּת יְהוָה כְּעַל כֹּל אֲשֶׁר־גְּמָלָנוּ יְהוָה וְרַב־טוּב לְבֵית יִשְׂרָאֵל אֲשֶׁר־גְּמָלָם כְּרַחֲמָיו וּכְרֹב חֲסָדָיו׃ 63.8. וַיֹּאמֶר אַךְ־עַמִּי הֵמָּה בָּנִים לֹא יְשַׁקֵּרוּ וַיְהִי לָהֶם לְמוֹשִׁיעַ׃ 63.9. בְּכָל־צָרָתָם לא [לוֹ] צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃ 63.11. וַיִּזְכֹּר יְמֵי־עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת־רוּחַ קָדְשׁוֹ׃ 63.12. מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ בּוֹקֵעַ מַיִם מִפְּנֵיהֶם לַעֲשׂוֹת לוֹ שֵׁם עוֹלָם׃ 63.13. מוֹלִיכָם בַּתְּהֹמוֹת כַּסּוּס בַּמִּדְבָּר לֹא יִכָּשֵׁלוּ׃ 63.14. כַּבְּהֵמָה בַּבִּקְעָה תֵרֵד רוּחַ יְהוָה תְּנִיחֶנּוּ כֵּן נִהַגְתָּ עַמְּךָ לַעֲשׂוֹת לְךָ שֵׁם תִּפְאָרֶת׃ 6.9. And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not." 6.10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’" 63.7. I will make mention of the mercies of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us; and the great goodness toward the house of Israel, which He hath bestowed on them according to His compassions, and according to the multitude of His mercies." 63.8. For He said: ‘Surely, they are My people, children that will not deal falsely’; so He was their Saviour." 63.9. In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. ." 63.10. But they rebelled, and grieved His holy spirit; therefore He was turned to be their enemy, Himself fought against them." 63.11. Then His people remembered the days of old, the days of Moses: ‘Where is He that brought them up out of the sea With the shepherds of His flock? Where is He that put His holy spirit In the midst of them?" 63.12. That caused His glorious arm to go at the right hand of Moses? That divided the water before them, To make Himself an everlasting name?" 63.13. That led them through the deep, as a horse in the wilderness, without stumbling?" 63.14. As the cattle that go down into the valley, the spirit of the LORD caused them to rest; So didst Thou lead Thy people, To make Thyself a glorious name.’"
5. Hebrew Bible, Haggai, 2.5 (6th cent. BCE - 5th cent. BCE)

2.5. אֶת־הַדָּבָר אֲשֶׁר־כָּרַתִּי אִתְּכֶם בְּצֵאתְכֶם מִמִּצְרַיִם וְרוּחִי עֹמֶדֶת בְּתוֹכְכֶם אַל־תִּירָאוּ׃ 2.5. The word that I coveted with you when ye came out of Egypt have I established, and My spirit abideth among you; fear ye not."
6. Euripides, Bacchae, 1389-1392, 1388 (5th cent. BCE - 5th cent. BCE)

1388. πολλαὶ μορφαὶ τῶν δαιμονίων 1388. Many are the forms of divine things, and the gods bring to pass many things unexpectedly;
7. Hebrew Bible, Nehemiah, 9.20 (5th cent. BCE - 4th cent. BCE)

9.20. Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst."
8. Philo of Alexandria, On Dreams, 2.252 (1st cent. BCE - 1st cent. CE)

2.252. And again, the invisible spirit which is accustomed to converse with me in an unseen manner prompts me with a suggestion, and says, O my friend, you seem to be ignorant of an important and most desirable matter which I will explain to you completely; for I have also in a most seasonable manner explained many other things to you also.
9. Philo of Alexandria, On The Life of Moses, 1.274-1.277 (1st cent. BCE - 1st cent. CE)

1.274. Then, as he said that he ought to return back again, he asked of the vision which appeared to him, whether he should go back again to his own house; but the angel beholding his insincerity, and being indigt at it (for what need was there for him to ask questions in a matter which was so evident, which had its answer plain in itself, and which did not require any more positive information by means of words, unless a person's ears are more to be trusted than his eyes, and words than thing 1.275. But when the king heard that he was now near at hand, he went forth with his guards to meet him; and when they met at first there were, as was natural, greetings and salutations, and then a brief reproof of his tardiness and of his not having come more readily. After this there were feastings and costly entertainments, and all those other things which are usually prepared on the occasion of the reception of strangers, everything with royal magnificence being prepared, so as to give an exaggerated idea of the power and glory of the king. 1.276. The next day at the rising of the sun, Balak took the prophet and led him up to a high hill, where it also happened that a pillar had been erected to some deity which the natives of the country had been accustomed to worship; and from thence there was seen a portion of the camp of the Hebrews, which was shown to the magician from this point, as if from a watch tower. 1.277. And he when he beheld it said: "Do thou, O king, build here seven altars, and offer upon every one of them a bullock and a ram. And I will turn aside and inquire of God what I am to say." So, having gone forth, immediately he became inspired, the prophetic spirit having entered into him, which drove all his artificial system of divination and cunning out of his soul; for it was not possible that holy inspiration should dwell in the same abode with magic. Then, returning back to the king, and beholding the sacrifices and the altars flaming, he became like the interpreter of some other being who was prompting his words
10. Artemidorus, Oneirocritica, 1.2.1, 1.2.3 (1st cent. CE - 2nd cent. CE)

11. Josephus Flavius, Jewish Antiquities, 4.108 (1st cent. CE - 1st cent. CE)

4.108. but when the divine angel met him in the way, when he was in a narrow passage, and hedged in with a wall on both sides, the ass on which Balaam rode understood that it was a divine spirit that met him, and thrust Balaam to one of the walls, without regard to the stripes which Balaam, when he was hurt by the wall, gave her;
12. New Testament, 1 Corinthians, 1.15-1.16, 2.4, 2.6-2.16, 7.5, 8.1-8.5, 9.1-9.7, 12.11, 16.5-16.9 (1st cent. CE - 1st cent. CE)

1.15. o that no oneshould say that I had baptized you into my own name. 1.16. (I alsobaptized the household of Stephanas; besides them, I don't know whetherI baptized any other.) 2.4. My speech and my preaching were not in persuasivewords of human wisdom, but in demonstration of the Spirit and of power 2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. 2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory 2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. 2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him. 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 2.11. For whoamong men knows the things of a man, except the spirit of the man,which is in him? Even so, no one knows the things of God, except God'sSpirit. 2.12. But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God. 2.13. Which things also we speak, not inwords which man's wisdom teaches, but which the Holy Spirit teaches,comparing spiritual things with spiritual things. 2.14. Now thenatural man doesn't receive the things of God's Spirit, for they arefoolishness to him, and he can't know them, because they arespiritually discerned. 2.15. But he who is spiritual discerns allthings, and he himself is judged by no one. 2.16. For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist's mind. 7.5. Don't deprive one another, unless it is by consent for aseason, that you may give yourselves to fasting and prayer, and may betogether again, that Satan doesn't tempt you because of your lack ofself-control. 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; 9.1. Am I not free? Am I not an apostle? Haven't I seen JesusChrist, our Lord? Aren't you my work in the Lord? 9.2. If to others Iam not an apostle, yet at least I am to you; for you are the seal of myapostleship in the Lord. 9.3. My defense to those who examine me isthis. 9.4. Have we no right to eat and to drink? 9.5. Have we noright to take along a wife who is a believer, even as the rest of theapostles, and the brothers of the Lord, and Cephas? 9.6. Or have onlyBarnabas and I no right to not work? 9.7. What soldier ever serves athis own expense? Who plants a vineyard, and doesn't eat of its fruit?Or who feeds a flock, and doesn't drink from the flock's milk? 12.11. But the one andthe same Spirit works all of these, distributing to each one separatelyas he desires. 16.5. But I will come to you when I have passed throughMacedonia, for I am passing through Macedonia. 16.6. But with you itmay be that I will stay, or even winter, that you may send me on myjourney wherever I go. 16.7. For I do not wish to see you now inpassing, but I hope to stay a while with you, if the Lord permits. 16.8. But I will stay at Ephesus until Pentecost 16.9. for a greatand effective door has opened to me, and there are many adversaries.
13. New Testament, 1 Thessalonians, 3.12, 5.12, 5.14-5.15, 5.23 (1st cent. CE - 1st cent. CE)

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 5.12. But we beg you, brothers, to know those who labor among you, and are over you in the Lord, and admonish you 5.14. We exhort you, brothers, admonish the disorderly, encourage the fainthearted, support the weak, be patient toward all. 5.15. See that no one returns evil for evil to anyone, but always follow after that which is good, for one another, and for all. 5.23. May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.
14. New Testament, 3 John, 10 (1st cent. CE - 2nd cent. CE)

15. New Testament, 2 Corinthians, 13.11 (1st cent. CE - 1st cent. CE)

16. New Testament, 2 Thessalonians, 1.3, 3.16 (1st cent. CE - 1st cent. CE)

1.3. We are bound to always give thanks to God for you, brothers, even as it is appropriate, because your faith grows exceedingly, and the love of each and every one of you towards one another abounds;
17. New Testament, Acts, 1.2, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 2, 2.1, 2.2, 2.3, 2.4, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 2.30, 2.31, 2.32, 2.33, 2.34, 2.35, 2.36, 2.38, 3.16, 4.10, 4.17, 4.18, 4.25, 4.31, 5.3, 5.9, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.32, 5.39, 5.40, 6.2, 6.3, 6.5, 6.7, 6.10, 7.54-8.1, 7.55, 8, 8.12, 8.14, 8.16, 8.19, 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, 9.1, 9.2, 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, 9.17, 9.18, 9.19, 9.27, 9.28, 10, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.19, 10.20, 10.33, 10.44, 10.45, 10.46, 10.47, 10.48, 11, 11.1, 11.12, 11.22, 11.23, 11.24, 11.28, 11.29, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.24, 13, 13.1, 13.2, 13.3, 13.4, 13.5, 13.7, 13.9, 13.10, 13.11, 13.23, 13.43, 13.44, 13.45, 13.46, 13.47, 13.48, 13.49, 13.50, 13.51, 13.52, 14, 14.24, 14.26, 14.27, 14.28, 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, 15.30, 15.31, 15.32, 15.33, 15.34, 15.35, 15.36, 15.37, 15.38, 15.39, 15.40, 15.41, 16, 16.3, 16.5, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.14, 16.15, 16.16, 16.17, 16.18, 16.25, 16.26, 16.27, 16.29, 16.30, 16.31, 16.32, 16.34, 16.38, 16.39, 16.40, 17, 17.3, 17.7, 17.13, 17.16, 17.17, 17.18, 17.19, 17.20, 17.21, 17.22, 17.23, 17.24, 17.25, 17.26, 17.27, 17.28, 17.29, 17.30, 17.31, 17.32, 17.33, 17.34, 18, 18.8, 18.9, 18.10, 18.11, 18.25, 18.26, 19, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.10, 19.11, 19.12, 19.13, 19.14, 19.15, 19.16, 19.17, 19.18, 19.19, 19.20, 19.21, 19.22, 20, 20.3, 20.4, 20.6, 20.13, 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, 21, 21.1, 21.2, 21.3, 21.4, 21.5, 21.6, 21.7, 21.8, 21.9, 21.10, 21.11, 21.12, 21.13, 21.14, 21.15, 21.17, 21.18, 21.19, 21.20, 22, 22.8, 22.12, 22.13, 22.14, 22.15, 22.16, 22.17, 22.18, 22.19, 22.20, 22.21, 23.11, 24.13, 24.14, 24.15, 24.16, 24.17, 24.18, 24.19, 24.20, 24.21, 24.22, 24.23, 24.24, 24.25, 24.26, 24.27, 26.13, 26.14, 27.22, 27.23, 27.24, 27.25, 28.11, 28.12, 28.13, 28.14, 28.15, 28.16, 28.17, 28.18, 28.19, 28.20, 28.21, 28.22, 28.23, 28.24, 28.25, 28.26, 28.27, 28.28, 28.29, 28.30, 28.31 (1st cent. CE - 2nd cent. CE)

1.10. While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing
18. New Testament, Apocalypse, 2.15-2.16, 2.20-2.23 (1st cent. CE - 1st cent. CE)

2.15. So you also have some who hold to the teaching of the Nicolaitans in the same way. 2.16. Repent therefore, or else I am coming to you quickly, and I will make war against them with the sword of my mouth. 2.20. But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. 2.21. I gave her time to repent, but she refuses to repent of her sexual immorality. 2.22. Behold, I will throw her into a bed, and those who commit adultery with her into great oppression, unless they repent of her works. 2.23. I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds.
19. New Testament, Ephesians, 2.22, 3.5 (1st cent. CE - 1st cent. CE)

2.22. in whom you also are built together for a habitation of God in the Spirit. 3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit;
20. New Testament, Galatians, 4.6, 5.18 (1st cent. CE - 1st cent. CE)

4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father! 5.18. But if you are led by theSpirit, you are not under the law.
21. New Testament, Hebrews, 3.7, 9.8 (1st cent. CE - 1st cent. CE)

3.7. Therefore, even as the Holy Spirit says, "Today if you will hear his voice 9.8. The Holy Spirit is indicating this, that the way into the Holy Place wasn't yet revealed while the first tabernacle was still standing;
22. New Testament, Philippians, 3.12, 4.2-4.3, 4.9 (1st cent. CE - 1st cent. CE)

3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. 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. 4.9. The things which you learned, received, heard, and saw in me: do these things, and the God of peace will be with you.
23. New Testament, Romans, 1.4, 15.25-15.27, 15.33, 16.20 (1st cent. CE - 1st cent. CE)

1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord 15.25. But now, I say, I am going to Jerusalem, serving the saints. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 15.27. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things. 15.33. Now the God of peace be with you all. Amen. 16.20. And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you.
24. New Testament, John, 14.25-14.26, 15.26, 16.13, 20.11-20.17, 20.19-20.23, 20.26-20.29 (1st cent. CE - 1st cent. CE)

14.25. I have said these things to you, while still living with you. 14.26. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you. 15.26. When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.13. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. 20.11. But Mary was standing outside at the tomb weeping. So, as she wept, she stooped and looked into the tomb 20.12. and she saw two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain. 20.13. They told her, "Woman, why are you weeping?"She said to them, "Because they have taken away my Lord, and I don't know where they have laid him. 20.14. When she had said this, she turned around and saw Jesus standing, and didn't know that it was Jesus. 20.15. Jesus said to her, "Woman, why are you weeping? Who are you looking for?"She, supposing him to be the gardener, said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away. 20.16. Jesus said to her, "Mary."She turned and said to him, "Rhabbouni!" which is to say, "Teacher! 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.' 20.19. When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you. 20.20. When he had said this, he showed them his hands and his side. The disciples therefore were glad when they saw the Lord. 20.21. Jesus therefore said to them again, "Peace be to you. As the Father has sent me, even so I send you. 20.22. When he had said this, he breathed on them, and said to them, "Receive the Holy Spirit! 20.23. Whoever's sins you forgive, they are forgiven them. Whoever's sins you retain, they have been retained. 20.26. After eight days again his disciples were inside, and Thomas was with them. Jesus came, the doors being locked, and stood in the midst, and said, "Peace be to you. 20.27. Then he said to Thomas, "Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don't be unbelieving, but believing. 20.28. Thomas answered him, "My Lord and my God! 20.29. Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed.
25. New Testament, Luke, 1.2, 1.5-1.38, 2.8-2.14, 2.26, 3.22, 4.1, 4.14, 4.18-4.21, 5.1, 5.10, 8.11-8.15, 8.21, 8.23-8.39, 8.47-8.50, 8.52, 9.51, 10.18, 11.28, 12.12, 12.22, 21.11-21.12, 22.39-22.46, 24.1-24.9 (1st cent. CE - 1st cent. CE)

1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us 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. 2.8. There were shepherds in the same country staying in the field, and keeping watch by night over their flock. 2.9. Behold, an angel of the Lord stood by them, and the glory of the Lord shone around them, and they were terrified. 2.10. The angel said to them, "Don't be afraid, for behold, I bring you good news of great joy which will be to all the people. 2.11. For there is born to you, this day, in the city of David, a Savior, who is Christ the Lord. 2.12. This is the sign to you: you will find a baby wrapped in strips of cloth, lying in a feeding trough. 2.13. Suddenly, there was with the angel a multitude of the heavenly host praising God, and saying 2.14. Glory to God in the highest, On earth peace, good will toward men. 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. 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 4.14. Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding area. 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. 5.1. Now it happened, while the multitude pressed on him and heard the word of God, that he was standing by the lake of Gennesaret. 5.10. and so also were James and John, sons of Zebedee, who were partners with Simon. Jesus said to Simon, "Don't be afraid. From now on you will be catching people alive. 8.11. Now the parable is this: The seed is the word of God. 8.12. Those along the road are those who hear, then the devil comes, and takes away the word from their heart, that they may not believe and be saved. 8.13. Those on the rock are they who, when they hear, receive the word with joy; but these have no root, who believe for a while, then fall away in time of temptation. 8.14. That which fell among the thorns, these are those who have heard, and as they go on their way they are choked with cares, riches, and pleasures of life, and bring no fruit to maturity. 8.15. That in the good ground, these are such as in an honest and good heart, having heard the word, hold it tightly, and bring forth fruit with patience. 8.21. But he answered them, "My mother and my brothers are these who hear the word of God, and do it. 8.23. But as they sailed, he fell asleep. A wind storm came down on the lake, and they were taking on dangerous amounts of water. 8.24. They came to him, and awoke him, saying, "Master, master, we are dying!" He awoke, and rebuked the wind and the raging of the water, and they ceased, and it was calm. 8.25. He said to them, "Where is your faith?" Being afraid they marveled, saying one to another, "Who is this, then, that he commands even the winds and the water, and they obey him? 8.26. They arrived at the country of the Gadarenes, which is opposite Galilee. 8.27. When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didn't live in a house, but in the tombs. 8.28. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don't torment me! 8.29. For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard, and bound with chains and fetters. Breaking the bands apart, he was driven by the demon into the desert. 8.30. Jesus asked him, "What is your name?"He said, "Legion," for many demons had entered into him. 8.31. They begged him that he would not command them to go into the abyss. 8.32. Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. He allowed them. 8.33. The demons came out from the man, and entered into the pigs, and the herd rushed down the steep bank into the lake, and were drowned. 8.34. When those who fed them saw what had happened, they fled, and told it in the city and in the country. 8.35. People went out to see what had happened. They came to Jesus, and found the man from whom the demons had gone out, sitting at Jesus' feet, clothed and in his right mind; and they were afraid. 8.36. Those who saw it told them how he who had been possessed by demons was healed. 8.37. All the people of the surrounding country of the Gadarenes asked him to depart from them, for they were very much afraid. He entered into the boat, and returned. 8.38. But the man from whom the demons had gone out begged him that he might go with him, but Jesus sent him away, saying 8.39. Return to your house, and declare what great things God has done for you." He went his way, proclaiming throughout the whole city what great things Jesus had done for him. 8.47. When the woman saw that she was not hidden, she came trembling, and falling down before him declared to him in the presence of all the people the reason why she had touched him, and how she was healed immediately. 8.48. He said to her, "Daughter, cheer up. Your faith has made you well. Go in peace. 8.49. While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher. 8.50. But Jesus hearing it, answered him, "Don't be afraid. Only believe, and she will be healed. 8.52. All were weeping and mourning her, but he said, "Don't weep. She isn't dead, but sleeping. 9.51. It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 11.28. But he said, "On the contrary, blessed are those who hear the word of God, and keep it. 12.12. for the Holy Spirit will teach you in that same hour what you must say. 12.22. He said to his disciples, "Therefore I tell you, don't be anxious for your life, what you will eat, nor yet for your body, what you will wear. 21.11. There will be great earthquakes, famines, and plagues in various places. There will be terrors and great signs from heaven. 21.12. But before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name's sake. 22.39. He came out, and went, as his custom was, to the Mount of Olives. His disciples also followed him. 22.40. When he was at the place, he said to them, "Pray that you don't enter into temptation. 22.41. He was withdrawn from them about a stone's throw, and he knelt down and prayed 22.42. saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done. 22.43. An angel from heaven appeared to him, strengthening him. 22.44. Being in agony he prayed more earnestly. His sweat became like great drops of blood falling down on the ground. 22.45. When he rose up from his prayer, he came to the disciples, and found them sleeping because of grief 22.46. and said to them, "Why do you sleep? Rise and pray that you may not enter into temptation. 24.1. But on the first day of the week, at early dawn, they and some others came to the tomb, bringing the spices which they had prepared. 24.2. They found the stone rolled away from the tomb. 24.3. They entered in, and didn't find the Lord Jesus' body. 24.4. It happened, while they were greatly perplexed about this, behold, two men stood by them in dazzling clothing. 24.5. Becoming terrified, they bowed their faces down to the earth. They said to them, "Why do you seek the living among the dead? 24.6. He isn't here, but is risen. Remember what he told you when he was still in Galilee 24.7. saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again? 24.8. They remembered his words 24.9. returned from the tomb, and told all these things to the eleven, and to all the rest.
26. New Testament, Mark, 1.12, 1.15, 16.5-16.7 (1st cent. CE - 1st cent. CE)

1.12. Immediately the Spirit drove him out into the wilderness. 1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel. 16.5. Entering into the tomb, they saw a young man sitting on the right side, dressed in a white robe, and they were amazed. 16.6. He said to them, "Don't be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen. He is not here. Behold, the place where they laid him! 16.7. But go, tell his disciples and Peter, 'He goes before you into Galilee. There you will see him, as he said to you.'
27. New Testament, Matthew, 1.18-1.25, 2.13-2.15, 2.19-2.23, 4.1, 4.17, 10.20, 28.2-28.7, 28.9-28.10, 28.16-28.20 (1st cent. CE - 1st cent. CE)

1.18. Now the birth of Jesus Christ was like this; for after his mother, Mary, was engaged to Joseph, before they came together, she was found pregt by the Holy Spirit. 1.19. Joseph, her husband, being a righteous man, and not willing to make her a public example, intended to put her away secretly. 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. 1.22. Now all this has happened, that it might be fulfilled which was spoken by the Lord through the prophet, saying 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. 1.24. Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took his wife to himself; 1.25. and didn't know her sexually until she had brought forth her firstborn son. He named him Jesus. 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. 2.14. He arose and took the young child and his mother by night, and departed into Egypt 2.15. and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt I called my son. 2.19. But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying 2.20. Arise and take the young child and his mother, and go into the land of Israel, for those who sought the young child's life are dead. 2.21. He arose and took the young child and his mother, and came into the land of Israel. 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 2.23. and came and lived in a city called Nazareth; that it might be fulfilled which was spoken through the prophets: "He will be called a Nazarene. 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.17. From that time, Jesus began to preach, and to say, "Repent! For the Kingdom of Heaven is at hand. 10.20. For it is not you who speak, but the Spirit of your Father who speaks in you. 28.2. Behold, there was a great earthquake, for an angel of the Lord descended from the sky, and came and rolled away the stone from the door, and sat on it. 28.3. His appearance was like lightning, and his clothing white as snow. 28.4. For fear of him, the guards shook, and became like dead men. 28.5. The angel answered the women, "Don't be afraid, for I know that you seek Jesus, who has been crucified. 28.6. He is not here, for he has risen, just like he said. Come, see the place where the Lord was lying. 28.7. Go quickly and tell his disciples, 'He has risen from the dead, and behold, he goes before you into Galilee; there you will see him.' Behold, I have told you. 28.9. As they went to tell his disciples, behold, Jesus met them, saying, "Rejoice!"They came and took hold of his feet, and worshiped him. 28.10. Then Jesus said to them, "Don't be afraid. Go tell my brothers that they should go into Galilee, and there they will see me. 28.16. But the eleven disciples went into Galilee, to the mountain where Jesus had sent them. 28.17. When they saw him, they bowed down to him, but some doubted. 28.18. Jesus came to them and spoke to them, saying, "All authority has been given to me in heaven and on earth. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit 28.20. teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen.
28. Valerius Maximus, Memorable Deeds And Sayings, 1.6.8 (1st cent. CE - 1st cent. CE)

29. Aelius Aristides, Orations, 38.2, 47.7 (2nd cent. CE - 2nd cent. CE)

30. Irenaeus, Refutation of All Heresies, 3.14.2 (2nd cent. CE - 3rd cent. CE)

31. Philostratus The Athenian, Life of Apollonius, 4.34 (2nd cent. CE

4.34. He stayed in Sparta for some time after the Olympic Festival, until the winter was over; and at the beginning of the spring proceeded to Malea with the intention of setting out for Rome. But while he was still pondering this project, he had the following dream: It seemed as if a woman both very tall and venerable in years embraced him, and asked him to visit her before he set sail for Italy; and she said that she was the nurse of Zeus, and she wore a wreath that held everything that is on the earth or in the seas. He proceeded to ponder the meaning of the vision, and came to the conclusion that he ought first to sail to Crete, which we regard as the nurse of Zeus, because in that island Zeus was born; although the wreath might perhaps indicate some other island. Now there were several ships at Malea, making ready to set sail to Crete, so he embarked upon one sufficient for his association, which is the title he gave to his companions, and also his companions' servants, for he did not think it right to pass over the latter. And he bent his course for Cydonia, and sailed past that place to Knossus, where a labyrinth is shown, which, I believe, once on a time, contained the Minotaur. As his companions were anxious to see this he allowed them to do so, but refused himself to be a spectator of the injustice of Minos, and continued his course to Gortyna because he longed to visit Ida. He accordingly climbed up, and after visiting the sacred sites he passed on to the shrine of Lebena. And this is a shrine of Asclepius, and just as the whole of Asia flocks to Pergamon, so the whole of Crete flocked to this shrine; and many Libyans also cross the sea to visit it, for it faces towards the Libyan sea close to Phaestus, where the little rock keeps out a might sea. And they say that this shrine is named that of Lebena, because a promontory juts out from it which resembles a lion, for here, as often, a chance arrangement of the rocks suggests an animal form; and they tell a story about this promontory, how it was once one of the lion which were yoked in the chariot of Rhea. Here Apollonius was haranguing on one occasion about midday, and was addressing quite a number of people who were worshipping at the shrine, when an earthquake shook the whole of Crete at once, and a roar of thunder was heard to issue not from the clouds but from the earth, and the sea receded about seven stadia. And most of them were afraid that the sea by receding in this way would drag the temple after it, so that they would be carried away. But Apollonius said: Be of good courage, for the sea has given birth and brought forth land. And they thought that he was alluding to the harmony of the elements, and was urging that the sea would never wreak any violence upon the land; but after a few days some travelers arrived from Cydoniatis and announced that on the very day on which this portent occurred and just at the same hour of midday, an island rose out of the sea in the firth between Thera and Crete. However, I must give up all prolixity and hurry on to relate the conversations which he held in Rome, subsequently to his stay in Crete.
32. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

55a. כל המאריך בתפלתו ומעיין בה סוף בא לידי כאב לב שנאמר (משלי יג, יב) תוחלת ממושכה מחלה לב וא"ר יצחק שלשה דברים מזכירים עונותיו של אדם ואלו הן קיר נטוי ועיון תפלה ומוסר דין על חבירו לשמים,הא לא קשיא הא דמעיין בה הא דלא מעיין בה והיכי עביד דמפיש ברחמי,והמאריך על שלחנו דלמא אתי עניא ויהיב ליה דכתיב (יחזקאל מא, כב) המזבח עץ שלש אמות גבוה וכתיב (יחזקאל מא, כב) וידבר אלי זה השלחן אשר לפני ה' פתח במזבח וסיים בשלחן ר' יוחנן ור' אלעזר דאמרי תרוייהו כל זמן שבהמ"ק קיים מזבח מכפר על ישראל ועכשיו שלחנו של אדם מכפר עליו,והמאריך בבית הכסא מעליותא הוא והתניא עשרה דברים מביאין את האדם לידי תחתוניות האוכל עלי קנים ועלי גפנים ולולבי גפנים ומוריגי בהמה ושדרו של דג ודג מליח שאינו מבושל כל צרכו והשותה שמרי יין והמקנח בסיד ובחרסית והמקנח בצרור שקנח בו חבירו וי"א אף התולה עצמו בבית הכסא יותר מדאי,לא קשיא הא דמאריך ותלי הא דמאריך ולא תלי,כי הא דאמרה ליה ההיא מטרוניתא לר' יהודה בר' אלעאי פניך דומים למגדלי חזירים ולמלוי ברבית אמר לה הימנותא לדידי תרוייהו אסירן אלא עשרים וארבעה בית הכסא איכא מאושפיזאי לבי מדרשא דכי אזילנא בדיקנא נפשאי בכולהו.,ואמר רב יהודה שלשה דברים מקצרים ימיו ושנותיו של אדם מי שנותנין לו ס"ת לקרות ואינו קורא כוס של ברכה לברך ואינו מברך והמנהיג עצמו ברבנות,ס"ת לקרות ואינו קורא דכתיב (דברים ל, כ) כי הוא חייך ואורך ימיך כוס של ברכה לברך ואינו מברך דכתיב (בראשית יב, ג) ואברכה מברכיך והמנהיג עצמו ברבנות דא"ר חמא בר חנינא מפני מה מת יוסף קודם לאחיו מפני שהנהיג עצמו ברבנות:,ואמר רב יהודה אמר רב שלשה צריכים רחמים מלך טוב שנה טובה וחלום טוב מלך טוב דכתיב (משלי כא, א) פלגי מים לב מלך ביד ה' שנה טובה דכתיב (דברים יא, יב) תמיד עיני ה' אלהיך בה מראשית השנה ועד אחרית שנה חלום טוב דכתיב (ישעיהו לח, טז) ותחלימני (ותחייני):,אמר רבי יוחנן שלשה דברים מכריז עליהם הקב"ה בעצמו ואלו הן רעב ושובע ופרנס טוב רעב דכתיב (מלכים ב ח, א) כי קרא ה' לרעב וגו' שובע דכתיב (יחזקאל לו, כט) וקראתי אל הדגן והרביתי אותו פרנס טוב דכתיב (שמות לא, ב) (ויאמר) ה' אל משה לאמר ראה קראתי בשם בצלאל וגו',אמר רבי יצחק אין מעמידין פרנס על הצבור אלא אם כן נמלכים בצבור שנא' (שמות לה, ל) ראו קרא ה' בשם בצלאל אמר לו הקדוש ברוך הוא למשה משה הגון עליך בצלאל אמר לו רבונו של עולם אם לפניך הגון לפני לא כל שכן אמר לו אף על פי כן לך אמור להם הלך ואמר להם לישראל הגון עליכם בצלאל אמרו לו אם לפני הקדוש ברוך הוא ולפניך הוא הגון לפנינו לא כל שכן,א"ר שמואל בר נחמני א"ר יונתן בצלאל על שם חכמתו נקרא בשעה שאמר לו הקדוש ברוך הוא למשה לך אמור לו לבצלאל עשה לי משכן ארון וכלים הלך משה והפך ואמר לו עשה ארון וכלים ומשכן אמר לו משה רבינו מנהגו של עולם אדם בונה בית ואחר כך מכניס לתוכו כלים ואתה אומר עשה לי ארון וכלים ומשכן כלים שאני עושה להיכן אכניסם שמא כך אמר לך הקב"ה עשה משכן ארון וכלים אמר לו שמא בצל אל היית וידעת,אמר רב יהודה אמר רב יודע היה בצלאל לצרף אותיות שנבראו בהן שמים וארץ כתיב הכא (שמות לה, לא) וימלא אותו רוח אלהים בחכמה ובתבונה ובדעת וכתיב התם (משלי ג, יט) ה' בחכמה יסד ארץ כונן שמים בתבונה וכתיב (משלי ג, כ) בדעתו תהומות נבקעו,אמר רבי יוחנן אין הקדוש ברוך הוא נותן חכמה אלא למי שיש בו חכמה שנא' (דניאל ב, כא) יהב חכמתא לחכימין ומנדעא לידעי בינה שמע רב תחליפא בר מערבא ואמרה קמיה דרבי אבהו אמר ליה אתון מהתם מתניתו לה אנן מהכא מתנינן לה דכתיב (שמות לא, ו) ובלב כל חכם לב נתתי חכמה:,אמר רב חסדא כל חלום ולא טוות ואמר רב חסדא חלמא דלא מפשר כאגרתא דלא מקריא ואמר רב חסדא לא חלמא טבא מקיים כוליה ולא חלמא בישא מקיים כוליה ואמר רב חסדא חלמא בישא עדיף מחלמא טבא וא"ר חסדא חלמא בישא עציבותיה מסתייה חלמא טבא חדויה מסתייה אמר רב יוסף חלמא טבא אפילו לדידי בדיחותיה מפכחא ליה ואמר רב חסדא חלמא בישא קשה מנגדא שנאמר (קהלת ג, יד) והאלהים עשה שייראו מלפניו ואמר רבה בר בר חנה א"ר יוחנן זה חלום רע,(ירמיהו כג, כח) הנביא אשר אתו חלום יספר חלום ואשר דברי אתו ידבר דברי אמת מה לתבן את הבר נאם ה' וכי מה ענין בר ותבן אצל חלום אלא אמר ר' יוחנן משום ר' שמעון בן יוחי כשם שאי אפשר לבר בלא תבן כך אי אפשר לחלום בלא דברים בטלים,אמר ר' ברכיה חלום אף על פי שמקצתו מתקיים כולו אינו מתקיים מנא לן מיוסף דכתיב (בראשית לז, ט) והנה השמש והירח וגו' 55a. bAnyone who prolongs his prayer and expects itto be answered, bwill ultimately come to heartache, as it is stated: “Hope deferred makes the heart sick”(Proverbs 13:12). Similarly, bRabbi Yitzḥak said: Three matters evoke a person’s sins, and they are:Endangering oneself by sitting or standing next to an binclined wallthat is about to collapse, bexpecting prayerto be accepted, as that leads to an assessment of his status and merit, band passing a case against another to Heaven,as praying for Heaven to pass judgment on another person causes one’s own deeds to be examined and compared with the deeds of that other person. This proves that prolonging prayer is a fault.,The Gemara resolves the apparent contradiction: This is bnot difficult. This,where we learned that prolonging prayer is undesirable, refers to a situation when one bexpectshis prayer to be accepted, bwhile this,where Rav Yehuda says that prolonging prayer prolongs one’s life, refers to a situation where one does bnot expecthis prayer to be accepted. bHow does heprolong his prayer? By bincreasinghis bsupplication. /b,As for the virtue of bprolonging one’smealtime at the btable,which Rav Yehuda mentioned, the Gemara explains: bPerhaps a poor person will comeduring the meal and the host will be in a position to bgive himfood immediately, without forcing the poor person to wait. The Sages elsewhere praised a person who acts appropriately at a meal, bas it is written: “The altar, three cubits highand the length thereof, two cubits, was of wood, and so the corners thereof; the length thereof, and the walls thereof, were also of wood” (Ezekiel 41:22), band it is writtenin the continuation of that verse: b“And he said unto me: This is the table that is before the Lord.”The language of this verse is difficult, as it bbegins with the altar and concludes with the table.Rather, bRabbi Yoḥa and Rabbi Elazar both say: As long as the Temple stood, the altar atoned for Israel’stransgressions. bNowthat it is destroyed, ba person’s table atones for histransgressions.,With regard to what Rav Yehuda said in praise of bone who prolongshis time bin the bathroom,the Gemara asks: bIs that a virtue? Wasn’t it taughtin a ibaraita /i: bTen things bring a person tosuffer from bhemorrhoids: One who eats the leaves of bulrushes, grape leaves, tendrils of grapevines, the palate and tongue of an animal,as well as any other part of the animal which is not smooth and which has protrusions, bthe spine of a fish, a salty fish that is not fully cooked, and one who drinks wine dregs, and one who wipes himself with lime and clay,the materials from which earthenware is made, band one who wipes himself with a stone with which anotherperson bwiped himself. And some say: One who suspends himself too much in the bathroom as well.This proves that prolonging one’s time in the bathroom is harmful.,The Gemara responds: This is bnot difficult. This ibaraita /i, which teaches that doing so is harmful, refers to where bone prolongshis time there band suspendshimself, while bthisstatement of Rav Yehuda refers to where bone prolongshis time there band does not suspendhimself.,The Gemara relates the benefits of prolonging one’s time in the bathroom. bLike thatincident bwhen a matron [ imatronita /i] said to Rabbi Yehuda son of Rabbi El’ai: Your face isfat and full, blikethe faces of bpig farmers and usurerswho do not work hard and who make a plentiful living. bHe said to her: Honestly, those twooccupations bare prohibited to me; rather,why is it that my face is nice? Because bthere are twenty-four bathrooms between my lodging and the study hall, and when I walk Istop and bexamine myself in all of them. /b, bAnd Rav Yehuda said: Three things curtail a person’s days and years: One who isinvited and bgiven the Torah scroll to read and he does not read,one who is given ba cup of blessing over which to recite a blessing and he does not recite a blessing, and one who conducts himself withan air of bsuperiority. /b,The Gemara details the biblical sources for these cases: One who is given the bTorah scroll to read and he does not read, as it is writtenof the Torah: b“It is your life and the length of your days”(Deuteronomy 30:20). bA cup of blessing over which to recite a blessing and he does not recite a blessing, as it is written: “I will bless them that bless you”(Genesis 12:3); one who blesses is blessed and one who does not bless does not merit a blessing. bAndwith regard to bone who conducts himself withan air of bsuperiority, as Rabbi Ḥama, son of Rabbi Ḥanina, said: Why did Joseph die before his brothers,as evidenced by the order in the verse: “And Joseph died, and all his brethren, and all that generation” (Exodus 1:6)? bBecause he conducted himself withan air of bsuperiority,and those who did not serve in a leadership role lived on after he died., bRav Yehuda said in the name of Rav: Threematters brequirea plea for bmercyto bring them about: bA good king, a good year, and a good dream.These three, kings, years, and dreams, are all bestowed by God and one must pray that they should be positive and constructive. The Gemara enumerates the sources for these cases: bA good king, as it is written: “The king’s heart is in the hand of the Lord as the watercourses:He turns it whithersoever He will” (Proverbs 21:1). A bgood year, as it is written: “The eyes of the Lord, thy God, are always upon it, from the beginning of the year even unto the end of the year”(Deuteronomy 11:12). And a bgood dream, as it is written:“O Lord, by these things men live, and altogether therein is the life of my spirit; wherefore bYou will recover me [ ivataḥlimeni /i], and make me to live”(Isaiah 38:16). Due to their apparent etymological similarity, the word itaḥlimeniis interpreted as deriving from the word iḥalom /i, dream.,Similarly, bRabbi Yoḥa said: Three matters are proclaimed by the Holy One, Blessed be He, Himself: Famine, plenty, and a good leader.The Gemara enumerates the sources for these cases: bFamine, as it is written: “For the Lord has called for a famine;and it shall also come upon the land seven years” (II Kings 8:1). bPlenty, as it is written: “And I will call for the grain, and will increase it, and lay no famine upon you”(Ezekiel 36:29). And ba good leader, as it is written: “And the Lord spoke unto Moses, saying: See, I have called by name Bezalel,son of Uri, son of Hur, of the tribe of Judah” (Exodus 31:1–2).,With regard to Bezalel’s appointment, bRabbi Yitzḥak said: One may only appoint a leader over a community if he consults with the communityand they agree to the appointment, bas it is stated:“And Moses said unto the children of Israel: bSee, the Lord has called by name Bezalel,son of Uri, son of Hur, of the tribe of Judah” (Exodus 35:30). bThe Lord said to Moses: Moses, is Bezalela bsuitableappointment in byoureyes? Moses bsaid to Him: Master of the universe, if he isa bsuitableappointment in bYoureyes, bthen all the more soin bmyeyes. The Holy One, Blessed be He, bsaid to him: Nevertheless, go and tellIsrael and ask their opinion. Moses bwent and said to Israel: Is Bezalel suitablein byoureyes? bThey said to him: If he is suitablein the eyes of bthe Holy One, Blessed be He, andin byoureyes, ball the more sohe is suitable in boureyes., bRabbi Shmuel bar Naḥmani saidthat bRabbi Yonatan said: Bezalel was calledby that name bon account of his wisdom. When the Holy One, Blessed be He, said to Moses: Go say to Bezalel, “Make a tabernacle, an ark, and vessels”(see Exodus 31:7–11), bMoses went and reversedthe order band toldBezalel: b“Make an ark, and vessels, and a tabernacle”(see Exodus 25–26). bHe said toMoses: bMoses, our teacher, thestandard bpracticethroughout the bworldis that ba person builds a house andonly bafterward places the vesselsin the house, band you sayto me: bMake an ark, and vessels, and a tabernacle.If I do so in the order you have commanded, bthe vessels that I make, where shall I put them? Perhaps God told you the following: “Make a tabernacle, ark, and vessels”(see Exodus 36). Moses bsaid toBezalel: bPerhaps you were in God’s shadow [ ibetzel El /i], and you knewprecisely what He said. You intuited God’s commands just as He stated them, as if you were there., bRav Yehuda saidthat bRav said: Bezalel knewhow bto jointhe bletters with which heaven and earth were created.From where do we derive this? bIt is written herein praise of Bezalel: b“And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge,and in all manner of workmanship” (Exodus 31:3); band it is written therewith regard to creation of heaven and earth: b“The Lord, by wisdom, founded the earth; by understanding He established the heavens”(Proverbs 3:19), band it is written: “By His knowledge the depths were broken up and the skies drop down the dew”(Proverbs 3:20). We see that wisdom, understanding, and knowledge, the qualities with which the heavens and earth were created, are all found in Bezalel.,On a similar note, bRabbi Yoḥa said: The Holy One, Blessed be He, only grants wisdom to one whoalready bpossesses wisdom, as it is stated: “He gives wisdom unto the wise, and knowledge to they who know understanding”(Daniel 2:21). bRav Taḥalifa, from the West,Eretz Yisrael, bheardthis band repeated it before Rabbi Abbahu.Rabbi Abbahu bsaid to him: You learnedproof for this idea bfrom there; we learn it from here: As it is writtenin praise of the builders of the Tabernacle: b“And in the hearts of all who are wise-hearted I have placed wisdom”(Exodus 31:6).,Related to what was stated above, that one should pray for a good dream, the Gemara cites additional maxims concerning dreams and their interpretation. bRav Ḥisda said:One should see bany dream, and not a fast.In other words, any dream is preferable to a dream during a fast. bAnd Rav Ḥisda said: A dream not interpreted is like a letter not read.As long as it is not interpreted it cannot be fulfilled; the interpretation of a dream creates its meaning. bAnd Rav Ḥisda said: A good dream is not entirely fulfilled and a bad dream is not entirely fulfilled. And Rav Ḥisda said: A bad dream is preferable to a good dream,as a bad dream causes one to feel remorse and to repent. bAnd Rav Ḥisda said: A bad dream, his sadness is enough for him; a good dream, his joy is enough for him.This means that the sadness or joy engendered by the dream renders the actual fulfillment of the dream superfluous. Similarly, bRav Yosef said: Even for me, the joy of a good dream negates it.Even Rav Yosef, who was blind and ill, derived such pleasure from a good dream that it was never actually realized. bAnd Rav Ḥisda said: A bad dream is worse than lashes, as it is stated: “God has so made it, that men should fear before Him”(Ecclesiastes 3:14), band Rabba bar bar Ḥana saidthat bRabbi Yoḥa said: That is a bad dreamthat causes man to fear.,With regard to the verse: b“The prophet that has a dream, let him tell a dream; and he that has My word, let him speak My word faithfully. What has the straw to do with the grain? says the Lord”(Jeremiah 23:28), the Gemara asks: bWhat do straw and grain have to do with a dream? Rather, Rabbi Yoḥa said in the name of Rabbi Shimon bar Yoḥai: Just as it is impossible for the grainto grow bwithout straw, so too it is impossible to dream without idle matters.Even a dream that will be fulfilled in the future contains some element of nonsense.,On a similar note, bRabbi Berekhya said: Even though part of a dream is fulfilled, all of it is not fulfilled. From where do wederive this? bFromthe story of bJoseph’sdream, bas it is written:“And he said: Behold, I have dreamed yet a dream: band, behold, the sun and the moon /b


Subjects of this text:

subject book bibliographic info
acts, canonical Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 105
acts, divine names in Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 243, 245, 246, 250, 251
acts, western text Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 243, 245, 246, 250, 251
acts of the apostles Huttner, Early Christianity in the Lycus Valley (2013) 82
acts of the apostles history and Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 272
akhaia (roman province) Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 200
angel, angelic, angelic transformation, angelomorphism Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 189
angels Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 363
anxiety dreams and nightmares Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 211
apocalyptic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 161
apostle Levison, Filled with the Spirit (2009) 229
asia Huttner, Early Christianity in the Lycus Valley (2013) 82
athens\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 105
balaam Levison, Filled with the Spirit (2009) 229
baptism, acts of apostles Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 559
baptism, holy spirits role Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 559
baptism, lukan understanding Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 559
baptism, luke-acts, inconsistencies Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 559
causes of corruption, harmonization Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 246
causes of corruption, lexical ambiguity Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 243, 245, 246, 250, 251
causes of corruption, theological concerns Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 246
christian, conception of the spirit Levison, Filled with the Spirit (2009) 229
christian, literature/authors Levison, Filled with the Spirit (2009) 229
church Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 363
colossae Huttner, Early Christianity in the Lycus Valley (2013) 82
colossians (epistle) Huttner, Early Christianity in the Lycus Valley (2013) 82
conversion, paul Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 161, 259
conversion, vision or dream Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 161, 259
corinth Huttner, Early Christianity in the Lycus Valley (2013) 82
daemon Levison, Filled with the Spirit (2009) 229
death Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 229
delphi Levison, Filled with the Spirit (2009) 229
diaspora Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 591, 598
disciple Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 363; Levison, Filled with the Spirit (2009) 229
discipleship Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 229
divine plan/βουλή Crabb, Luke/Acts and the End of History (2020) 258, 259
divine speech, enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 259
divine voices, graeco-roman Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 211
divine voices, in dreams Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 211
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) 326
double dreams and visions, peter and cornelius, contrasting revelations Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 326
double dreams and visions, peter and cornelius, narrative irony Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 326
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) 326
dream, vision Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 189
dream figures, human Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 161, 259
dream imagery, transgressive, taboo-breaking Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 211
dreams Crabb, Luke/Acts and the End of History (2020) 258; Levison, Filled with the Spirit (2009) 229
dreams and visions, angelophany Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 326
dreams and visions, dream figures, invisible (voice only) Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 211
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) 161, 451
dreams and visions, examples, josephus Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 451
dreams and visions, form criticism/classification, message dreams Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 161
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) 161
dreams and visions, narrative and functional readings Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 19
dreams and visions, repeated internal features Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 211
dreams and visions, repeated or recurrent Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 211
dreams and visions, repeated reports Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 211
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) 259
dreams and visions, theorematic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 161
ephesus Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 363
ethiopian enoch Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 363
evil Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 308
exorcism, methods of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 229
fate, εἱμαρμένη/fatum Crabb, Luke/Acts and the End of History (2020) 259
ferguson, e. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 559
galatia Huttner, Early Christianity in the Lycus Valley (2013) 82
gift of the spirit Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 308
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 130, 308
greek syntax, anarthrous nouns Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 245
greek vocables and phrases, θεός Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 243, 245, 246, 250, 251
greek vocables and phrases, κύριος Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 243, 245, 246, 250, 251
greek vocables and phrases, ἰησούς Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 243, 245, 246, 250, 251
haggai Levison, Filled with the Spirit (2009) 229
heroe (hêroe) Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 363
holy spirit, ecclesial role Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 598
holy spirit, geographic universalism Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 587, 591
holy spirit, lukan conception Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 581, 587, 591, 598
holy spirit, mission Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 598
holy spirit, saul of tarsus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 581
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 308
identity, identify formation Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 105
initiation Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 189
inspiration Levison, Filled with the Spirit (2009) 229
itinerary Huttner, Early Christianity in the Lycus Valley (2013) 82
jerusalem Crabb, Luke/Acts and the End of History (2020) 258, 259
jesus christ Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 363
jesus–paul parallels Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 229
jew/jewish, literature/ authors' "151.0_229.0@law, god's" Levison, Filled with the Spirit (2009) 229
journey, earthly journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 105
l. iunius gallio Huttner, Early Christianity in the Lycus Valley (2013) 82
literature Levison, Filled with the Spirit (2009) 229
luke, gospel writer Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 363
luke, luke-acts Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 363
luke-acts, genre of Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 19
luke-acts, pneumatology, incoherence Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 581
lycaonia Huttner, Early Christianity in the Lycus Valley (2013) 82
makedonia (roman province) Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 200
mysia Huttner, Early Christianity in the Lycus Valley (2013) 82
mysteries, mystery, lesemysterium Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 189
neapolis Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 70
nebuchadnezzar Levison, Filled with the Spirit (2009) 229
necessity Crabb, Luke/Acts and the End of History (2020) 259
new testament Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 200
obedience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 308
paul Huttner, Early Christianity in the Lycus Valley (2013) 82
paul (apostle) Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 70
paul of tarsos Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 200
paul of tarsus\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 105
pentecost Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 363
peter Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 363
philemon (epistle) Huttner, Early Christianity in the Lycus Valley (2013) 82
philip Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 363
philippi, christian community Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 70
philo judaeus Levison, Filled with the Spirit (2009) 229
phrygia Huttner, Early Christianity in the Lycus Valley (2013) 82
pisidia (also province) Huttner, Early Christianity in the Lycus Valley (2013) 82
pistis, as gift of the spirit Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 308
pneumatology, ancient Levison, Filled with the Spirit (2009) 229
pneumatology, lukan Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 581, 587, 591, 598
possession Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 189
power, consequence of pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 308
prayer Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 363; Levison, Filled with the Spirit (2009) 229
prophecy Levison, Filled with the Spirit (2009) 229
psalm/psalmist Levison, Filled with the Spirit (2009) 229
rebuke, divine, in peter's vision" Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 211, 326
rebuke, repeated Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 211
resurrection Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 363
revelation and guidance, biblical style Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 326
revelation and guidance, contrasting modes Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 326
revelation and guidance, enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 211
ritual Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 189
roads Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 272
rome\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 105
service to god or christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 308
silas Huttner, Early Christianity in the Lycus Valley (2013) 82
socrates Levison, Filled with the Spirit (2009) 229
spirit, characterizations as, angelic or daemonic being Levison, Filled with the Spirit (2009) 229
spirit, characterizations as, breath (life itself) Levison, Filled with the Spirit (2009) 229
spirit, characterizations as, communal Levison, Filled with the Spirit (2009) 229
spirit, characterizations as, teacher Levison, Filled with the Spirit (2009) 229
spirit, connection with prophecy and preaching Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 308
spirit, effects of, prayer Levison, Filled with the Spirit (2009) 229
spirit, effects of, prophecy Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 363; Levison, Filled with the Spirit (2009) 229
spirit, effects of, witness Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 363
spirit, modes of presence, guiding Levison, Filled with the Spirit (2009) 229
spirit, modes of presence, indwelling Levison, Filled with the Spirit (2009) 229
spirit, modes of presence, opposition to Levison, Filled with the Spirit (2009) 229
spirit, modes of presence, poured out upon' Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 363
spirit, modes of presence, receiving of Levison, Filled with the Spirit (2009) 229
spirit, relation to pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 308
spiritual Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 189
stoicism Crabb, Luke/Acts and the End of History (2020) 259
suffering Crabb, Luke/Acts and the End of History (2020) 258, 259
temple Levison, Filled with the Spirit (2009) 229
thessalonica, christian community Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 70
thought, holy spirit in acts Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 581
timothy (phlm, col) Huttner, Early Christianity in the Lycus Valley (2013) 82
travels Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 272
uncertainty, about actions, decisions, destiny etc. Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 326
uncertainty, anxiety and doubt Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 161
uncertainty\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 105
way\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 105
witness, as basis of belief or trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 130