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, 22.17


Ἐγένετο δέ μοι ὑποστρέψαντι εἰς Ἰερουσαλὴμ καὶ προσευχομένου μου ἐν τῷ ἱερῷ γενέσθαι με ἐν ἐκστάσει καὶ ἰδεῖν αὐτὸν λέγοντά μοιIt happened that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance


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

35 results
1. Hebrew Bible, Deuteronomy, 28.28 (9th cent. BCE - 3rd cent. BCE)

28.28. יַכְּכָה יְהוָה בְּשִׁגָּעוֹן וּבְעִוָּרוֹן וּבְתִמְהוֹן לֵבָב׃ 28.28. The LORD will smite thee with madness, and with blindness, and with astonishment of heart."
2. Hebrew Bible, Exodus, 3.6 (9th cent. BCE - 3rd cent. BCE)

3.6. וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים׃ 3.6. Moreover He said: ‘I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face; for he was afraid to look upon God."
3. Hebrew Bible, Genesis, 2.21-2.24, 12.7, 15.12, 17.1, 18.1 (9th cent. BCE - 3rd cent. BCE)

2.21. וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃ 2.22. וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃ 2.23. וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת׃ 2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 12.7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 15.12. וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל־אַבְרָם וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת עָלָיו׃ 17.1. זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃ 17.1. וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃ 18.1. וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃ 18.1. וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃ 2.21. And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof." 2.22. And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man." 2.23. And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’" 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh." 12.7. And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him." 15.12. And it came to pass, that, when the sun was going down, a deep sleep fell upon Abram; and, lo, a dread, even a great darkness, fell upon him." 17.1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted." 18.1. And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;"
4. Hebrew Bible, Joel, 2.28-2.32 (9th cent. BCE - 3rd cent. BCE)

5. Hebrew Bible, Psalms, 2.1-2.2, 2.7, 109.1, 117.22 (9th cent. BCE - 3rd cent. BCE)

2.1. וְעַתָּה מְלָכִים הַשְׂכִּילוּ הִוָּסְרוּ שֹׁפְטֵי אָרֶץ׃ 2.1. לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִיק׃ 2.2. יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃ 2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 109.1. לַמְנַצֵּחַ לְדָוִד מִזְמוֹר אֱלֹהֵי תְהִלָּתִי אַל־תֶּחֱרַשׁ׃ 109.1. וְנוֹעַ יָנוּעוּ בָנָיו וְשִׁאֵלוּ וְדָרְשׁוּ מֵחָרְבוֹתֵיהֶם׃ 2.1. Why are the nations in an uproar? And why do the peoples mutter in vain?" 2.2. The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:" 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 109.1. For the Leader. A Psalm of David. O God of my praise, keep not silence;"
6. Hebrew Bible, Isaiah, 6.8, 6.12 (8th cent. BCE - 5th cent. BCE)

6.8. וָאֶשְׁמַע אֶת־קוֹל אֲדֹנָי אֹמֵר אֶת־מִי אֶשְׁלַח וּמִי יֵלֶךְ־לָנוּ וָאֹמַר הִנְנִי שְׁלָחֵנִי׃ 6.12. וְרִחַק יְהוָה אֶת־הָאָדָם וְרַבָּה הָעֲזוּבָה בְּקֶרֶב הָאָרֶץ׃ 6.8. And I heard the voice of the Lord, saying: Whom shall I send, And who will go for us? Then I said: ‘Here am I; send me.’" 6.12. And the LORD have removed men far away, and the forsaken places be many in the midst of the land."
7. 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
8. Homer, Odyssey, 20.32 (8th cent. BCE - 7th cent. BCE)

9. Hebrew Bible, Ezekiel, 3.1 (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׃ 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.’"
10. Herodotus, Histories, 1.158-1.160, 3.27 (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. 3.27. When Cambyses was back at Memphis, there appeared in Egypt that Apis whom the Greeks call Epaphus; at whose epiphany the Egyptians put on their best clothing and held a festival. ,Seeing the Egyptians so doing, Cambyses was fully persuaded that these signs of joy were for his misfortunes, and summoned the rulers of Memphis ; when they came before him, he asked them why the Egyptians behaved so at the moment he returned with so many of his army lost, though they had done nothing like it when he was before at Memphis . ,The rulers told him that a god, wont to appear after long intervals of time, had now appeared to them; and that all Egypt rejoiced and made holiday whenever he so appeared. At this Cambyses said that they lied, and he punished them with death for their lie.
11. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)

244d. and information (historia) to human thought (oiesis) from the intellect (dianoia) they called it the oionoistic (oionoistike) art, which modern folk now call oionistic making it more high-sounding by introducing the long O. The ancients, then testify that in proportion as prophecy (mantike) is superior to augury, both in name and in fact, in the same proportion madness, which comes from god, is superior to sanity, which is of human origin. Moreover, when diseases and the greatest troubles have been visited upon certain families through some ancient guilt, madne
12. Anon., 1 Enoch, 39.3, 52.1, 71.1-71.5, 93.6 (3rd cent. BCE - 2nd cent. BCE)

39.3. And in those days a whirlwind carried me off from the earth, And set me down at the end of the heavens. 52.1. And after those days in that place where I had seen all the visions of that which is hidden -for 71.1. And it came to pass after this that my spirit was translated And it ascended into the heavens: And I saw the holy sons of God. They were stepping on flames of fire: Their garments were white [and their raiment], And their faces shone like snow. 71.1. And with them the Head of Days, His head white and pure as wool, And His raiment indescribable. 71.2. And I saw two streams of fire, And the light of that fire shone like hyacinth, And I fell on my face before the Lord of Spirits. 71.3. And the angel Michael [one of the archangels] seized me by my right hand, And lifted me up and led me forth into all the secrets, And he showed me all the secrets of righteousness. 71.4. And he showed me all the secrets of the ends of the heaven, And all the chambers of all the stars, and all the luminaries, Whence they proceed before the face of the holy ones. 71.5. And he translated my spirit into the heaven of heavens, And I saw there as it were a structure built of crystals, And between those crystals tongues of living fire. 93.6. And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them. 12. Before these things Enoch was hidden, and no one of the children of men knew where he was,hidden, and where he abode, and what had become of him. And his activities had to do with the Watchers, and his days were with the holy ones.,And I Enoch was blessing the Lord of majesty and the King of the ages, and lo! the Watchers,called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselves,wives: 'Ye have wrought great destruction on the earth: And ye shall have no peace nor forgiveness,of sin: and inasmuch as they delight themselves in their children, The murder of their beloved ones shall they see, and over the destruction of their children shall they lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain.'
13. Diodorus Siculus, Historical Library, 1.25 (1st cent. BCE - 1st cent. BCE)

1.25. 1.  In general, there is great disagreement over these gods. For the same goddess is called by some Isis, by others Demeter, by others Thesmophorus, by others Selenê, by others Hera, while still others apply to her all these names.,2.  Osiris has been given the name Sarapis by some, Dionysus by others, Pluto by others, Ammon by others, Zeus by some, and many have considered Pan to be the same god; and some say that Sarapis is the god whom the Greeks call Pluto. As for Isis, the Egyptians say that she was the discoverer of many health-giving drugs and was greatly versed in the science of healing;,3.  consequently, now that she has attained immortality, she finds her greatest delight in the healing of mankind and gives aid in their sleep to those who call upon her, plainly manifesting both her very presence and her beneficence towards men who ask her help.,4.  In proof of this, as they say, they advance not legends, as the Greeks do, but manifest facts; for practically the entire inhabited world is their witness, in that it eagerly contributes to the honours of Isis because she manifests herself in healings.,5.  For standing above the sick in their sleep she gives them aid for their diseases and works remarkable cures upon such as submit themselves to her; and many who have been despaired of by their physicians because of the difficult nature of their malady are restored to health by her, while numbers who have altogether lost the use of their eyes or of some other part of their body, whenever they turn for help to this goddess, are restored to their previous condition.,6.  Furthermore, she discovered also the drug which gives immortality, by means of which she not only raised from the dead her son Horus, who had been the object of plots on the part of Titans and had been found dead under the water, giving him his soul again, but also made him immortal.,7.  And it appears that Horus was the last of the gods to be king after his father Osiris departed from among men. Moreover, they say that the name Horus, when translated, is Apollo, and that, having been instructed by his mother Isis in both medicine and divination, he is now a benefactor of the race of men through his oracular responses and his healings.
14. Philo of Alexandria, On The Special Laws, 3.99 (1st cent. BCE - 1st cent. CE)

3.99. Moreover, in the case of men who have been exposed to machinations of this kind, it often happens that diseases of the mind ensue which are worse even than the afflictions of the body; for they are often attacked by delirium and insanity, and intolerable frenzy, by means of which the mind, the greatest blessing which God has bestowed upon mankind, is impaired in every possible manner, despairing of any safety or cure, and so is utterly removed from its seat, and expelled, as it were, leaving in the body only the inferior portion of the soul, namely, its irrational part, of which even beasts partake, since every person who is deprived of reason, which is the better part of the soul, is changed into the nature of a beast, even though the characteristics of the human form remain.XVIII.
15. Vergil, Aeneis, 6.292-6.293 (1st cent. BCE - 1st cent. BCE)

6.292. With purple vesture and familiar pall. 6.293. Then in sad ministry the chosen few
16. New Testament, 1 Corinthians, 9.1, 15.3-15.11, 15.21-15.22, 15.50 (1st cent. CE - 1st cent. CE)

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? 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures 15.4. that he was buried, that he wasraised on the third day according to the Scriptures 15.5. and that heappeared to Cephas, then to the twelve. 15.6. Then he appeared to overfive hundred brothers at once, most of whom remain until now, but somehave also fallen asleep. 15.7. Then he appeared to James, then to allthe apostles 15.8. and last of all, as to the child born at the wrongtime, he appeared to me also. 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. 15.10. But by the grace of God I amwhat I am. His grace which was bestowed on me was not futile, but Iworked more than all of them; yet not I, but the grace of God which waswith me. 15.11. Whether then it is I or they, so we preach, and so youbelieved. 15.21. For since death came byman, the resurrection of the dead also came by man. 15.22. For as inAdam all die, so also in Christ all will be made alive. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption.
17. New Testament, 2 Corinthians, 12.1-12.12 (1st cent. CE - 1st cent. CE)

18. New Testament, Acts, 1, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 2, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.34, 2.35, 2.36, 2.41, 2.42, 2.43, 2.44, 2.45, 2.46, 2.47, 3.13, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 5.33, 5.34, 5.35, 5.36, 5.37, 5.38, 5.39, 6.1, 7.51, 7.52, 7.53, 7.54, 7.55, 7.56, 8.1, 8.4, 8.5, 8.6, 8.7, 8.8, 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, 9.1, 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, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 9.29, 9.30, 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, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.44, 10.45, 10.46, 10.47, 10.48, 11.5, 12.19, 13, 13.1, 13.2, 13.3, 13.12, 13.31, 13.32, 13.33, 13.34, 13.35, 13.36, 13.37, 13.44, 13.45, 13.48, 13.49, 14, 14.1, 14.4, 14.11, 14.12, 14.14, 14.19, 15, 15.7, 15.8, 15.9, 16.5, 16.6, 16.7, 16.8, 16.9, 16.10, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17, 16.18, 16.19, 16.20, 16.21, 16.22, 16.23, 16.24, 16.25, 16.26, 16.27, 16.28, 16.29, 16.30, 16.31, 16.32, 16.33, 16.34, 18.8, 18.9, 18.10, 18.11, 18.24-19.7, 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, 21.20, 21.21, 22, 22.1, 22.2, 22.3, 22.4, 22.5, 22.6, 22.7, 22.8, 22.9, 22.10, 22.11, 22.12, 22.13, 22.14, 22.15, 22.16, 22.18, 22.19, 22.20, 22.21, 22.22, 23.11, 24.10, 24.11, 24.12, 24.13, 24.14, 24.15, 24.16, 24.17, 24.18, 24.19, 24.20, 24.21, 26.2, 26.3, 26.4, 26.5, 26.6, 26.7, 26.8, 26.9, 26.10, 26.11, 26.12, 26.13, 26.14, 26.15, 26.16, 26.17, 26.18, 26.19, 26.20, 26.21, 26.22, 26.23, 26.24, 26.25, 26.26, 26.27, 26.28, 26.29, 27.22, 27.23, 27.24, 27.25 (1st cent. CE - 2nd cent. CE)

19. New Testament, Ephesians, 5.32 (1st cent. CE - 1st cent. CE)

5.32. This mystery is great, but I speak concerning Christ and of the assembly.
20. New Testament, Galatians, 1.11-1.21, 2.1-2.10, 4.24-4.26 (1st cent. CE - 1st cent. CE)

1.11. But Imake known to you, brothers, concerning the gospel which was preachedby me, that it is not according to man. 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 1.17. nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus. 1.18. Then after three years I went up to Jerusalem tovisit Peter, and stayed with him fifteen days. 1.19. But of the otherapostles I saw no one, except James, the Lord's brother. 1.20. Nowabout the things which I write to you, behold, before God, I'm notlying. 1.21. Then I came to the regions of Syria and Cilicia. 2.1. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.3. But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 2.4. Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; 2.5. to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. 2.6. But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me 2.7. but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all.
21. New Testament, Philippians, 1.10 (1st cent. CE - 1st cent. CE)

1.10. so that you may approve the things that are excellent; that you may be sincere and without offense to the day of Christ;
22. New Testament, Romans, 8.17, 15.15-15.20 (1st cent. CE - 1st cent. CE)

8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 15.15. But I write the more boldly to you in part, as reminding you, because of the grace that was given to me by God 15.16. that I should be a servant of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit. 15.17. I have therefore my boasting in Christ Jesus in things pertaining to God. 15.18. For I will not dare to speak of any things except those which Christ worked through me, for the obedience of the Gentiles, by word and deed 15.19. in the power of signs and wonders, in the power of God's Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the gospel of Christ; 15.20. yes, making it my aim to preach the gospel, not where Christ was already named, that I might not build on another's foundation.
23. New Testament, John, 20.11-20.17, 20.19-20.23, 20.26-20.29 (1st cent. CE - 1st cent. CE)

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.
24. New Testament, Luke, 1.5-1.38, 2.8-2.14, 2.27, 3.22, 4.41, 20.17, 20.37-20.38, 20.41-20.44, 24.1-24.9, 24.26, 24.34 (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. 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. 2.27. He came in the Spirit into the temple. When the parents brought in the child, Jesus, that they might do concerning him according to the custom of the law 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. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 20.17. But he looked at them, and said, "Then what is this that is written, 'The stone which the builders rejected, The same was made the chief cornerstone?' 20.37. But that the dead are raised, even Moses showed at the bush, when he called the Lord 'The God of Abraham, the God of Isaac, and the God of Jacob.' 20.38. Now he is not the God of the dead, but of the living, for all are alive to him. 20.41. He said to them, "Why do they say that the Christ is David's son? 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? 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. 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.34. saying, "The Lord is risen indeed, and has appeared to Simon!
25. New Testament, Mark, 16.5-16.7 (1st cent. CE - 1st cent. CE)

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.'
26. New Testament, Matthew, 1.18-1.25, 2.13-2.15, 2.19-2.23, 16.17, 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. 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. 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.
27. Plutarch, Aristides, 19.1-19.2 (1st cent. CE - 2nd cent. CE)

28. Aelius Aristides, Orations, 42.11, 47.71, 50.19, 50.25 (2nd cent. CE - 2nd cent. CE)

29. Anon., The Acts of John, 89, 87 (2nd cent. CE - 3rd cent. CE)

87. Those that were present inquired the cause, and were especially perplexed, because Drusiana had said: The Lord appeared unto me in the tomb in the likeness of John, and in that of a youth. Forasmuch, therefore, as they were perplexed and were, in a manner, not yet stablished in the faith, so as to endure it steadfastly, John said (or John bearing it patiently, said):
30. Anon., Acts of John, 89, 87 (2nd cent. CE - 3rd cent. CE)

87. Those that were present inquired the cause, and were especially perplexed, because Drusiana had said: The Lord appeared unto me in the tomb in the likeness of John, and in that of a youth. Forasmuch, therefore, as they were perplexed and were, in a manner, not yet stablished in the faith, so as to endure it steadfastly, John said (or John bearing it patiently, said):
31. Irenaeus, Refutation of All Heresies, 3.12.8 (2nd cent. CE - 3rd cent. CE)

32. Tertullian, On The Soul, 11.4 (2nd cent. CE - 3rd cent. CE)

33. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)

12a. השתא דנפקא ליה מלמקצה השמים ועד קצה השמים למן היום אשר ברא אלהים אדם על הארץ למה לי,כדר' אלעזר דאמר רבי אלעזר אדם הראשון מן הארץ עד לרקיע שנאמר למן היום אשר ברא אלהים אדם על הארץ וכיון שסרח הניח הקב"ה ידיו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפך,אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר ותשת עלי כפך,אי הכי קשו קראי אהדדי אידי ואידי חד שיעורא הוא,ואמר רב יהודה אמר רב עשרה דברים נבראו ביום ראשון ואלו הן שמים וארץ תהו ובהו אור וחשך רוח ומים מדת יום ומדת לילה,שמים וארץ דכתיב (בראשית א, א) בראשית ברא אלהים את השמים ואת הארץ תהו ובהו דכתיב (בראשית א, ב) והארץ היתה תהו ובהו אור וחשך חשך דכתיב (בראשית א, ב) וחשך על פני תהום אור דכתיב (בראשית א, ג) ויאמר אלהים יהי אור רוח ומים דכתיב (בראשית א, ב) ורוח אלהים מרחפת על פני המים מדת יום ומדת לילה דכתיב (בראשית א, ה) ויהי ערב ויהי בקר יום אחד,תנא תהו קו ירוק שמקיף את כל העולם כולו שממנו יצא חשך שנאמר (תהלים יח, יב) ישת חשך סתרו סביבותיו בהו אלו אבנים המפולמות המשוקעות בתהום שמהן יוצאין מים שנאמר (ישעיהו לד, יא) ונטה עליה קו תהו ואבני בהו,ואור ביום ראשון איברי והכתיב ויתן אותם אלהים ברקיע השמים וכתיב ויהי ערב ויהי בקר יום רביעי,כדר' אלעזר דא"ר אלעזר אור שברא הקב"ה ביום ראשון אדם צופה בו מסוף העולם ועד סופו כיון שנסתכל הקב"ה בדור המבול ובדור הפלגה וראה שמעשיהם מקולקלים עמד וגנזו מהן שנאמר (איוב לח, טו) וימנע מרשעים אורם,ולמי גנזו לצדיקים לעתיד לבא שנאמר וירא אלהים את האור כי טוב ואין טוב אלא צדיק שנאמר (ישעיהו ג, י) אמרו צדיק כי טוב,כיון שראה אור שגנזו לצדיקים שמח שנאמר (משלי יג, ט) אור צדיקים ישמח,כתנאי אור שברא הקב"ה ביום ראשון אדם צופה ומביט בו מסוף העולם ועד סופו דברי רבי יעקב וחכ"א הן הן מאורות שנבראו ביום ראשון ולא נתלו עד יום רביעי,אמר רב זוטרא בר טוביא אמר רב בעשרה דברים נברא העולם בחכמה ובתבונה ובדעת ובכח ובגערה ובגבורה בצדק ובמשפט בחסד וברחמים,בחכמה ובתבונה דכתיב (משלי ג, יט) ה' בחכמה יסד ארץ כונן שמים בתבונה בדעת דכתיב (משלי ג, כ) בדעתו תהומות נבקעו בכח וגבורה דכתיב (תהלים סה, ז) מכין הרים בכחו נאזר בגבורה בגערה דכתיב (איוב כו, יא) עמודי שמים ירופפו ויתמהו מגערתו בצדק ומשפט דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך בחסד ורחמים דכתיב (תהלים כה, ו) זכר רחמיך ה' וחסדיך כי מעולם המה,ואמר רב יהודה אמר רב בשעה שברא הקב"ה את העולם היה מרחיב והולך כשתי פקעיות של שתי עד שגער בו הקב"ה והעמידו שנאמר עמודי שמים ירופפו ויתמהו מגערתו והיינו דאמר ר"ל מאי דכתיב (בראשית לה, יא) אני אל שדי אני הוא שאמרתי לעולם די אמר ר"ל בשעה שברא הקב"ה את הים היה מרחיב והולך עד שגער בו הקב"ה ויבשו שנאמר (נחום א, ד) גוער בים ויבשהו וכל הנהרות החריב,ת"ר ב"ש אומרים שמים נבראו תחלה ואח"כ נבראת הארץ שנאמר בראשית ברא אלהים את השמים ואת הארץ וב"ה אומרים ארץ נבראת תחלה ואח"כ שמים שנאמר (בראשית ב, ד) ביום עשות ה' אלהים ארץ ושמים,אמר להם ב"ה לב"ש לדבריכם אדם בונה עלייה ואח"כ בונה בית שנאמר (עמוס ט, ו) הבונה בשמים מעלותיו ואגודתו על ארץ יסדה אמר להם ב"ש לב"ה לדבריכם אדם עושה שרפרף ואח"כ עושה כסא שנאמר (ישעיהו סו, א) כה אמר ה' השמים כסאי והארץ הדום רגלי וחכ"א זה וזה כאחת נבראו שנאמר (ישעיהו מח, יג) אף ידי יסדה ארץ וימיני טפחה שמים קורא אני אליהם יעמדו יחדו,ואידך מאי יחדו דלא משתלפי מהדדי קשו קראי אהדדי אמר ר"ל כשנבראו ברא שמים ואח"כ ברא הארץ וכשנטה נטה הארץ ואחר כך נטה שמים,מאי שמים א"ר יוסי בר חנינא ששם מים במתניתא תנא אש ומים מלמד שהביאן הקב"ה וטרפן זה בזה ועשה מהן רקיע,שאל רבי ישמעאל את ר"ע כשהיו מהלכין בדרך א"ל אתה ששימשת את נחום איש גם זו כ"ב שנה שהיה דורש כל אתין שבתורה את השמים ואת הארץ מה היה דורש בהן א"ל אילו נאמר שמים וארץ הייתי אומר שמים שמו של הקב"ה עכשיו שנאמר את השמים ואת הארץ שמים שמים ממש ארץ ארץ ממש 12a. The Gemara poses a question: bNow that it is derived fromthe phrase b“from one end of the heavens to the other,” why do Ineed the phrase b“since the day that God created man upon the earth”? /b,The Gemara answers that this phrase teaches us something else, baccording to Rabbi Elazar.As bRabbi Elazar said:The height of bAdam the first manreached bfrom the ground to the skies, as it is stated: “Since the day that God created man upon the earth,and from one end of the heavens” (Deuteronomy 4:32). bWhen he sinned, the Holy One, Blessed be He, placed His hand upon him and diminished him, as it is stated: “You fashioned me behind and before, and laid Your hand upon me”(Psalms 139:5)., bRav Yehuda saidthat bRav said: Thesize of bAdam the first man was from one end of the world to the other, as it is stated: “Since the day that God created man upon the earth, and from one end of the heavens to the other,”which indicates that he spanned the entire length of the world. bOnce he sinned, the Holy One, Blessed be He, placed His hand upon him and diminished him, as it states: “And laid Your hand upon me.” /b,The Gemara asks: bIf so, thetwo parts of the bverse contradict each other,since one indicates that his height reached the heavens while the other says it reached the end of the earth. The Gemara answers: Both bthis and that are one,the same, bmeasure. /b,§ The Gemara continues to discuss Creation: bRav Yehuda saidthat bRav said: Ten things were created on the first dayof Creation, band they areas follows: bHeaven and earth; itohuand ivohu /i,i.e., unformed and void; blight and darkness; wind and water; the length of day and the length of night. /b,All of these are derived from the Torah: bHeaven and earth, as it is written: “In the beginning God created the heaven and the earth”(Genesis 1:1). iTohuand ivohu /i, as it is written: “And the earth was unformed and void [ itohu vavohu /i]”(Genesis 1:2). bLight and darkness; darkness, as it is written: “And darkness was upon the face of the deep”(Genesis 1:2); blight, as it is written: “And God said: Let there be light”(Genesis 1:3). bWind and water, as it is written: “And the wind of God hovered over the face of the waters”(Genesis 1:2). bThe length of day and the length of night, as it is written: “And there was evening, and there was morning, one day”(Genesis 1:5)., bIt was taughtin the iTosefta /i: iTohu /iis ba green line that encompasses the entire world, and from which darkness emerges, as it is stated: “He made darkness His hiding place round about Him”(Psalms 18:12), indicating that a line of darkness surrounds the world. iVohu /i; these are damp stones submerged in the depths, from which water emerges, as it is stated: “And He shall stretch over it the line of itohuand stones of ivohu /i”(Isaiah 34:11), which demonstrates that itohuis a line and that ivohuis referring to stones.,The Gemara poses a question: bAndwas blight created on the first day? But isn’t it written: “And God set them in the firmament of the heaven”(Genesis 1:17), band it isalso bwritten: “And there was evening, and there was morning, a fourth day”(Genesis 1:19), indicating that light was created on the fourth day.,The Gemara answers: This should be understood bin accordance with Rabbi Elazar, as Rabbi Elazar said:The blight that the Holy One, Blessed be He, created on the first daywas not that of the sun but a different kind of light, bthrough which man could observe from one end of the world to the other. But when the Holy One, Blessed be He, looked upon the generation of the Flood and the generation of the Dispersion and saw that their ways were corruptand that they might misuse this light for evil, bHe arose and concealed it from them, as it is stated: “And from the wicked their light is withheld”(Job 38:15)., bAnd for whom did He conceal it? For the righteous people in the future, as it is stated: “And God saw the light, that it was good”(Genesis 1:4), band “good” is referring to noneother than the brighteous, as it is stated: “Sayof bthe righteous that it shall be goodfor them, for they shall eat the fruit of their actions” (Isaiah 3:10)., bWhen the light saw that it had been concealed for the righteous, it rejoiced, as it is stated: “The light for the righteous shall rejoice”(Proverbs 13:9).,The Gemara comments: This is blikea dispute between itanna’im /i:The blight that the Holy One, Blessed be He, created onthe bfirst daywas so profound that bman could observe through it from one end of the world to the other;this is  bthe statement of Rabbi Ya’akov. And the Rabbis say:This light bis the very same as the lights created on the first day, but they were not suspendedin their designated places in the firmament buntil the fourth day. /b,§ bRav Zutra bar Tuvya saidthat bRav said: The world was created through ten attributes: Through wisdom, through understanding, through knowledge, through strength, through rebuke, through might, through righteousness, through justice, through kindness, and through mercy. /b,Scriptural proof is provided for this statement as follows: It was created bthrough wisdom and through understanding, as it is written: “The Lord founded earth with wisdom, and established the heavens with understanding”(Proverbs 3:19); bthrough knowledge, as it is written: “With His knowledge the depths were broken up”(Proverbs 3:20); bthrough strength and through might, as it is written: “Who by Your strength sets fast the mountains, who is girded about with might”(Psalms 65:7); bthrough rebuke, as it is written: “The pillars of heaven tremble and are astonished at His rebuke”(Job 26:11); bthrough righteousness and justice, as it is written: “Righteousness and justice are the foundation of Your throne”(Psalms 89:15); bthrough kindness and mercy, as it is written: “Remember Your mercies, O Lord, and Your kindnesses, for they are from times of old”(Psalms 25:6)., bAnd Rav Yehuda saidthat bRav said,with regard to the same matter: bWhen the Holy One, Blessed be He, created the world, it continued to expand like two balls of a warp,whose cord lengthens as they unravel, buntil the Holy One, Blessed be He, rebuked it and made it stand still, as it is stated: “The pillars of heaven tremble and are astonished at His rebuke”(Job 26:11). bAnd this isthe same as that which bReish Lakish said: What isthe meaning of that bwhich is written: “I am the Almighty God[iEl Shaddai/b]” (Genesis 17:1)? It means: bI am He Who said to the world “enough [dai],”instructing it to stop expanding. Similarly, bReish Lakish said: When the Holy One, Blessed be He, created the sea, it continued to expand until the Holy One, Blessed be He, rebuked it and made it dry, as it is stated: “He rebukes the sea and makes it dry, and desiccates all the rivers”(Nahum 1:4).,§ Beit Shammai and Beit Hillel dispute the order of Creation, as bthe Sages taught: Beit Shammai say: The heavens were created first and afterward the earth was created, as it is stated: “In the beginning God created the heaven and the earth”(Genesis 1:1), which indicates that heaven came first. bAnd Beit Hillel say:The bearth was created first, and heaven after it, as it is stated: “On the day that the Lord God made earth and heaven”(Genesis 2:4)., bBeit Hillel said to Beit Shammai: According to your words,does ba person build a second floor and buildthe first floor of bthe house afterward? As it is stated: “It is He Who builds His upper chambers in the heaven, and has founded His vault upon the earth”(Amos 9:6), indicating that the upper floor, heaven, was built above the earth. bBeit Shammai said to Beit Hillel: According to your words,does ba person make a stoolfor his feet, band make a seat afterward? As it is stated: “So said the Lord: The heavens are My seat, and the earth My footstool”(Isaiah 66:1). bBut the Rabbis say:Both bthis and that were created as one, for it is stated: “Indeed, My hand has laid the foundation of the earth, and My right hand has spread out the heavens; when I call to them, they stand up together”(Isaiah 48:13), implying that they were created as one.,The Gemara asks: bAnd the others,Beit Shammai and Beit Hillel, bwhat,in their opinion, bisthe meaning of b“together”?The Gemara responds: It means bthat they do not separate from each other.In other words, the term “together” is referring not to the moment of their creation but to the manner of their positioning. The Gemara comments: In any case, bthe verses contradict each other,as heaven is sometimes mentioned first, while on other occasions earth is listed beforehand. bReish Lakish said: When they were created, Hefirst bcreatedthe bheavens and afterward created the earth, but when He spread themout and fixed them in their places, bHe spreadout bthe earth and afterward He spreadout bthe heavens. /b,Incidental to the above, the Gemara asks: bWhat isthe meaning and source of the word b“heaven” [ ishamayim /i]? Rabbi Yosei bar Ḥanina said:It is an acronym, ishesham mayim /i,meaning: That water is there. bIt was taught in a ibaraita /i: iShamayimmeans iesh umayim /i,fire and water, which bteaches that the Holy One, Blessed be He, brought themboth band combined them together, and madethe bfirmament from them. /b,§ The Gemara relates: bRabbi Yishmael asked Rabbi Akivaa question bwhen they were walking along the way. He said to him: You who served Naḥum of Gam Zu for twenty-two years, who would expoundand learn that beveryappearance of the word ietin the Torahis meant to teach something, bwhat would he expound fromthe phrase: b“The heaven and the earth”[iet hashamayim ve’et ha’aretz/b] (Genesis 1:1)? bHe said to him:These words should be expounded as follows: bHad it stated:In the beginning God created ihashamayim veha’aretz /i, i.e., the heaven and the earth, without the word iet /i, bI would have said: iShamayimis the name of the Holy One, Blessed be He,and the same goes for iaretz /i, and the verse would sound as if it meant that God, whose name is iShamayimand iAretz /i, created the world. bSince it states “ iet hashamayim ve’et ha’aretz /i,”it is clear that these are created objects and that ishamayim /imeans the bactual heavenand iaretz /iis the bactual earth.It is for this reason that the word ietis necessary.
34. Anon., 2 Enoch, 3, 7-8, 11

35. Anon., 3 Baruch, 12, 11



Subjects of this text:

subject book bibliographic info
accusation,against paul Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 217
acts of the apostles,textual tradition Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 557
acts of the apostles Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 139, 411, 414, 415, 417
akiva Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 27
angel,angelic,angelic transformation,angelomorphism Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 188
angels Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 415
anti-phrygian (anti-montanist) Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 134
antiochus iv Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224
anxiety dreams and nightmares Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 356
apocalyptic(ism) (see also dualism) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 409
apocalypticism,apocalypse Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 27
apologetic,portrait of paul Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 217
apostle,lukan understanding Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 557
apostle Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 409
apostleship Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 415
apostolic tradition Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 409
ascend,ascension,ascent Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 21
ascent to heaven Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 27, 139, 414, 415
baptism,acts of apostles Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556, 557
baptism,filial identity Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556
baptism,holy spirits role Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556, 557
baptism,lukan understanding Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556, 557
baptism,luke-acts,inconsistencies Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556, 557
baptism,paul Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556
boasting Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 139, 415, 417
captatio benevolentiae Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 217
christian myth,nascent christian,community,outlook of Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
christology,christological Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 409
commissioning narrative Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 23, 265
comparative method Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 1
contest,dramatic Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 265
contest,rhetorical Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 265
damascus Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224
defense Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 217
dibelius,martin Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 217
divine speech,enigmatic Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 265
doubt Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 104
dream,vision Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 21, 173, 188
dream commands Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 23
dreams and visions,examples,gospels and acts Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 451
dreams and visions,examples,josephus Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 451
dreams and visions,terminology,latin Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 356
dualistic theology Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 27
ecstasis,ecstasy,ecstatic,ex stasis Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 173
ecstasy/ecstatic prophecy Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 134
ecstatic and dissociative states Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 179, 356
enoch Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 21
epiphany Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224
eschatology Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 104; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 27
ferguson,e. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556, 557
festus Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 217
fiction,hellenistic and roman Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 179
galatians,letter to the Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 411
gentiles,gentile,nations Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
glory,hope of Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 104
grace Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 104
healers,healing Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 188
hekhalot literature Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 21
heliodorus Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224
hellenism,hellenistic Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 409
hellenistic,jewish hellenistic,diaspora Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
historical tradition Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 409
holy of holies Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 411
identity of jesus christ in pre-existence,earthly life,death,risen and exalted life Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 104
influence Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 1
irony Crabb (2020), Luke/Acts and the End of History, 186
isaiah,book of Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 411, 415
jerusalem,temple Crabb (2020), Luke/Acts and the End of History, 186
jerusalem Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 1; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
jerusalem church Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 409
jesus,failure of his messianic enterprise vii Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
jesus Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
jesus (christ) (see also yeshu) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 409
jews,jewry,jewish,jewish matrix,jewish setting,anti-jewish,non-jewish Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
judea,judah Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
knowledge Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 27
luke-acts,baptism of jesus Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 195
luke-acts,mirroring Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 195
magic,magical,magician,magico-mystical Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 21
marcionite thinking,on divine judgment Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 155
merkabah mysticism Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 173
merkava xiii–xvi,xix Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 411
messianism Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 27
methodology xvii–xix Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 27
midrash,genealogies of Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 1
moses Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 27
mystic,mystical,mysticism Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 21, 173
mysticism,mystical Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 409
names,divine,barbara Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 414, 415
natural dreaming,fatigue Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 179, 356
natural dreaming,hunger Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 179, 356
nn. Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 173
paradise,pardes,entered pardes Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 139, 411, 414, 415
paradise,pardes Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 21
paul,baptismal theology Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556
paul,knowledge of gospels Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 5
paul,spiritual initiation of Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 5
paul Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 27, 139, 411, 414, 415, 417
paul (apostle) Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 134
paul (saul) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 409
peter-cornelius narrative and visions,intertextual approaches,ot Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 23
peter (apostle) Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 134
peter (cephas,simon –) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 409
pharisees/pharisaism Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 1
pleasure Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 217
power,power of god,powers Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 417
prayer Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 411
priest,priesthood Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 417
priest Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 188
prophecy,commissioning narratives Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 23
prophecy,prophetic dreams and visions Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 356
prophecy Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 415
prophet,prophecy,prophetic Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
prophetess,prophetesses Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 134
proverb Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 217
rabban gamliel Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 1
resurrection,of christ Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 217
resurrection Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 409
resurrection belief,complex basis of Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 104
reveal,revelation Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 21, 173
revelation Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 104
rhetoric Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 139
sabbath Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 188
sacrifice Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 356; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 188
scribal,scribe Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 188
secrecy Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 27, 414
secret Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 21
seeing Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 173, 188
seleucus iv Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224
sending,divine emissary Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 411
seventh heaven Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 139
spirit,holy spirit Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 417
spirit (of god),holy spirit,gift of Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
stephen Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 411
synagogue Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
temple Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 27, 411, 414, 415; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 21
temple critique Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 155
temple worship Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 155
tertullian Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 134
theosophy Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 27
third heaven Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 139
throne,enthroned Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 27, 411
universality Crabb (2020), Luke/Acts and the End of History, 186
vision Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 139, 411, 414, 415, 417
vision of merkava Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 414
visionary(ies) Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 21
weapon Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 217
worship Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 414, 415
ôphthê' Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224