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Tiresias: The Ancient Mediterranean Religions Source Database



8243
New Testament, Acts, 26.17


ἐξαιρούμενός σε ἐκ τοῦ λαοῦ καὶ ἐκ τῶν ἐθνῶν, εἰς οὓς ἐγὼ ἀποστέλλω σε ἀνοῖξαι ὀφθαλμοὺς αὐτῶνdelivering you from the people, and from the Gentiles, to whom I send you


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

26 results
1. Hebrew Bible, Deuteronomy, 18.20 (9th cent. BCE - 3rd cent. BCE)

18.20. But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’"
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, 12.7, 17.1, 18.1 (9th cent. BCE - 3rd cent. BCE)

12.7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 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׃ 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." 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, Psalms, 2.1-2.2, 2.7, 66.3, 97.3, 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׃ 66.3. אִמְרוּ לֵאלֹהִים מַה־נּוֹרָא מַעֲשֶׂיךָ בְּרֹב עֻזְּךָ יְכַחֲשׁוּ לְךָ אֹיְבֶיךָ׃ 97.3. אֵשׁ לְפָנָיו תֵּלֵךְ וּתְלַהֵט סָבִיב צָרָיו׃ 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." 66.3. Say unto God: 'How tremendous is Thy work! Through the greatness of Thy power shall Thine enemies dwindle away before Thee." 97.3. A fire goeth before Him, And burneth up His adversaries round about." 109.1. For the Leader. A Psalm of David. O God of my praise, keep not silence;"
5. Hebrew Bible, Amos, 9.11-9.12 (8th cent. BCE - 6th cent. BCE)

9.11. בַּיּוֹם הַהוּא אָקִים אֶת־סֻכַּת דָּוִיד הַנֹּפֶלֶת וְגָדַרְתִּי אֶת־פִּרְצֵיהֶן וַהֲרִסֹתָיו אָקִים וּבְנִיתִיהָ כִּימֵי עוֹלָם׃ 9.12. לְמַעַן יִירְשׁוּ אֶת־שְׁאֵרִית אֱדוֹם וְכָל־הַגּוֹיִם אֲשֶׁר־נִקְרָא שְׁמִי עֲלֵיהֶם נְאֻם־יְהוָה עֹשֶׂה זֹּאת׃ 9.11. In that day will I raise up The tabernacle of David that is fallen, And close up the breaches thereof, And I will raise up his ruins, And I will build it as in the days of old;" 9.12. That they may possess the remt of Edom, And all the nations, upon whom My name is called, Saith the LORD that doeth this."
6. Hebrew Bible, Isaiah, 6.9-6.13, 40.5 (8th cent. BCE - 5th cent. BCE)

6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃ 6.11. וָאֹמַר עַד־מָתַי אֲדֹנָי וַיֹּאמֶר עַד אֲשֶׁר אִם־שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב וּבָתִּים מֵאֵין אָדָם וְהָאֲדָמָה תִּשָּׁאֶה שְׁמָמָה׃ 6.12. וְרִחַק יְהוָה אֶת־הָאָדָם וְרַבָּה הָעֲזוּבָה בְּקֶרֶב הָאָרֶץ׃ 6.13. וְעוֹד בָּהּ עֲשִׂרִיָּה וְשָׁבָה וְהָיְתָה לְבָעֵר כָּאֵלָה וְכָאַלּוֹן אֲשֶׁר בְּשַׁלֶּכֶת מַצֶּבֶת בָּם זֶרַע קֹדֶשׁ מַצַּבְתָּהּ׃ 40.5. וְנִגְלָה כְּבוֹד יְהוָה וְרָאוּ כָל־בָּשָׂר יַחְדָּו כִּי פִּי יְהוָה דִּבֵּר׃ 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.’" 6.11. Then said I: ‘Lord, how long?’ And He answered: ‘Until cities be waste without inhabitant, and houses without man, And the land become utterly waste," 6.12. And the LORD have removed men far away, and the forsaken places be many in the midst of the land." 6.13. And if there be yet a tenth in it, it shall again be eaten up; as a terebinth, and as an oak, whose stock remaineth, when they cast their leaves, so the holy seed shall be the stock thereof.’" 40.5. And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’"
7. Euripides, Bacchae, 785, 787-791, 794-795, 779 (5th cent. BCE - 5th cent. BCE)

779. ὕβρισμα βακχῶν, ψόγος ἐς Ἕλληνας μέγας.
8. Anon., 1 Enoch, 81.1, 93.2, 103.2, 106.19 (3rd cent. BCE - 2nd cent. BCE)

81.1. And he said unto me: ' Observe, Enoch, these heavenly tablets, And read what is written thereon, And mark every individual fact.' 81.1. And in those days they ceased to speak to me, and I came to my people, blessing the Lord of the world. 103.2. Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them:
9. Septuagint, Judith, 10.13 (2nd cent. BCE - 0th cent. CE)

10.13. I am on my way to the presence of Holofernes the commander of your army, to give him a true report; and I will show him a way by which he can go and capture all the hill country without losing one of his men, captured or slain.
10. Ovid, Metamorphoses, 14.805-14.828 (1st cent. BCE - 1st cent. CE)

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

12. New Testament, 1 Corinthians, 9.1, 15.3-15.11, 15.21-15.22 (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.
13. New Testament, 2 Corinthians, 11.28, 12.1-12.4 (1st cent. CE - 1st cent. CE)

14. New Testament, Acts, 1.5, 1.8, 2.4, 2.34-2.36, 3.13, 4.11, 4.24-4.28, 6.15, 8.1, 9.1-9.30, 10.13, 10.15, 12.19, 13.1, 13.31-13.37, 15.7, 15.15-15.17, 20.17-20.38, 21.11, 21.13, 21.24, 22.1-22.21, 24.10-24.21, 26.2-26.16, 26.18-26.29, 28.17-28.31 (1st cent. CE - 2nd cent. CE)

1.5. For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now. 1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth. 2.4. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. 2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand 2.35. Until I make your enemies the footstool of your feet."' 2.36. Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified. 3.13. The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied before the face of Pilate, when he had determined to release him. 4.11. He is 'the stone which was regarded as worthless by you, the builders, which was made the head of the corner.' 4.24. They, when they heard it, lifted up their voice to God with one accord, and said, "O Lord, you are God, who made the heaven, the earth, the sea, and all that is in them; 4.25. who by the mouth of your servant, David, said, 'Why do the nations rage, And the peoples plot a vain thing? 4.26. The kings of the earth take a stand, And the rulers take council together, Against the Lord, and against his Christ.' 4.27. For truly, in this city against your holy servant, Jesus, whom you anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together 4.28. to do whatever your hand and your council foreordained to happen. 6.15. All who sat in the council, fastening their eyes on him, saw his face like it was the face of an angel. 8.1. Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles. 9.1. But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me? 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 9.6. But rise up, and enter into the city, and you will be told what you must do. 9.7. The men who traveled with him stood speechless, hearing the voice, but seeing no one. 9.8. Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. 9.9. He was without sight for three days, and neither ate nor drank. 9.10. Now there was a certain disciple at Damascus named Aias. The Lord said to him in a vision, "Aias!"He said, "Behold, it's me, Lord. 9.11. The Lord said to him, "Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus. For behold, he is praying 9.12. and in a vision he has seen a man named Aias coming in, and laying his hands on him, that he might receive his sight. 9.13. But Aias answered, "Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem. 9.14. Here he has authority from the chief priests to bind all who call on your name. 9.15. But the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel. 9.16. For I will show him how many things he must suffer for my name's sake. 9.17. Aias departed, and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit. 9.18. Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized. 9.19. He took food and was strengthened. Saul stayed several days with the disciples who were at Damascus. 9.20. Immediately in the synagogues he proclaimed the Christ, that he is the Son of God. 9.21. All who heard him were amazed, and said, "Isn't this he who in Jerusalem made havoc of those who called on this name? And he had come here intending to bring them bound before the chief priests! 9.22. But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ. 9.23. When many days were fulfilled, the Jews conspired together to kill him 9.24. but their plot became known to Saul. They watched the gates both day and night that they might kill him 9.25. but his disciples took him by night, and let him down through the wall, lowering him in a basket. 9.26. When Saul had come to Jerusalem, he tried to join himself to the disciples. They were all afraid of him, not believing that he was a disciple. 9.27. But Barnabas took him, and brought him to the apostles, and declared to them how he had seen the Lord in the way, and that he had spoken to him, and how at Damascus he had preached boldly in the name of Jesus. 9.28. He was with them going in and going out at Jerusalem 9.29. preaching boldly in the name of the Lord. He spoke and disputed against the Grecian Jews, but they were seeking to kill him. 9.30. When the brothers knew it, they brought him down to Caesarea, and sent him out to Tarsus. 10.13. A voice came to him, "Rise, Peter, kill and eat! 10.15. A voice came to him again the second time, "What God has cleansed, you must not make unholy. 12.19. When Herod had sought for him, and didn't find him, he examined the guards, and commanded that they should be put to death. He went down from Judea to Caesarea, and stayed there. 13.1. Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 13.31. and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 13.32. We bring you good news of the promise made to the fathers 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 13.34. Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' 13.35. Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' 13.36. For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37. But he whom God raised up saw no decay. 15.7. When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 15.15. This agrees with the words of the prophets. As it is written 15.16. 'After these things I will return. I will again build the tent of David, which has fallen. I will again build its ruins. I will set it up 15.17. That the rest of men may seek after the Lord; All the Gentiles who are called by my name, Says the Lord, who does all these things. 20.17. From Miletus he sent to Ephesus, and called to himself the elders of the assembly. 20.18. When they had come to him, he said to them, "You yourselves know, from the first day that I set foot in Asia, how I was with you all the time 20.19. serving the Lord with all humility, with many tears, and with trials which happened to me by the plots of the Jews; 20.20. how I didn't shrink from declaring to you anything that was profitable, teaching you publicly and from house to house 20.21. testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ. 20.22. Now, behold, I go bound by the Spirit to Jerusalem, not knowing what will happen to me there; 20.23. except that the Holy Spirit testifies in every city, saying that bonds and afflictions wait for me. 20.24. But these things don't count; nor do I hold my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to fully testify to the gospel of the grace of God. 20.25. Now, behold, I know that you all, among whom I went about preaching the Kingdom of God, will see my face no more. 20.26. Therefore I testify to you this day that I am clean from the blood of all men 20.27. for I didn't shrink from declaring to you the whole counsel of God. 20.28. Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood. 20.29. For I know that after my departure, vicious wolves will enter in among you, not sparing the flock. 20.30. Men will arise from among your own selves, speaking perverse things, to draw away the disciples after them. 20.31. Therefore watch, remembering that for a period of three years I didn't cease to admonish everyone night and day with tears. 20.32. Now, brothers, I entrust you to God, and to the word of his grace, which is able to build up, and to give you the inheritance among all those who are sanctified. 20.33. I coveted no one's silver, or gold, or clothing. 20.34. You yourselves know that these hands ministered to my necessities, and to those who were with me. 20.35. In all things I gave you an example, that so laboring you ought to help the weak, and to remember the words of the Lord Jesus, that he himself said, 'It is more blessed to give than to receive.' 20.36. When he had spoken these things, he kneeled down and prayed with them all. 20.37. They all wept a lot, and fell on Paul's neck and kissed him 20.38. sorrowing most of all because of the word which he had spoken, that they should see his face no more. They brought him on his way to the ship. 21.11. Coming to us, and taking Paul's belt, he bound his own feet and hands, and said, "Thus says the Holy Spirit: 'So will the Jews at Jerusalem bind the man who owns this belt, and will deliver him into the hands of the Gentiles.' 21.13. Then Paul answered, "What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus. 21.24. Take them, and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the law. 22.1. Brothers and fathers, listen to the defense which I now make to you. 22.2. When they heard that he spoke to them in the Hebrew language, they were even more quiet. He said 22.3. I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day. 22.4. I persecuted this Way to the death, binding and delivering into prisons both men and women. 22.5. As also the high priest and all the council of the elders testify, from whom also I received letters to the brothers, and journeyed to Damascus to bring them also who were there to Jerusalem in bonds to be punished. 22.6. It happened that, as I made my journey, and came close to Damascus, about noon, suddenly there shone from the sky a great light around me. 22.7. I fell to the ground, and heard a voice saying to me, 'Saul, Saul, why do you persecute me?' 22.8. I answered, 'Who are you, Lord?' He said to me, 'I am Jesus of Nazareth, whom you persecute.' 22.9. Those who were with me indeed saw the light and were afraid, but they didn't understand the voice of him who spoke to me. 22.10. I said, 'What shall I do, Lord?' The Lord said to me, 'Arise, and go into Damascus. There you will be told about all things which are appointed for you to do.' 22.11. When I couldn't see for the glory of that light, being led by the hand of those who were with me, I came into Damascus. 22.12. One Aias, a devout man according to the law, well reported of by all the Jews who lived there 22.13. came to me, and standing by me said to me, 'Brother Saul, receive your sight!' In that very hour I looked up at him. 22.14. He said, 'The God of our fathers has appointed you to know his will, and to see the Righteous One, and to hear a voice from his mouth. 22.15. For you will be a witness for him to all men of what you have seen and heard. 22.16. Now why do you wait? Arise, be baptized, and wash away your sins, calling on the name of the Lord.' 22.17. It happened that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance 22.18. and saw him saying to me, 'Hurry and get out of Jerusalem quickly, because they will not receive testimony concerning me from you.' 22.19. I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you. 22.20. When the blood of Stephen, your witness, was shed, I also was standing by, and consenting to his death, and guarding the cloaks of those who killed him.' 22.21. He said to me, 'Depart, for I will send you out far from here to the Gentiles.' 24.10. When the governor had beckoned to him to speak, Paul answered, "Because I know that you have been a judge of this nation for many years, I cheerfully make my defense 24.11. seeing that you can recognize that it is not more than twelve days since I went up to worship at Jerusalem. 24.12. In the temple they didn't find me disputing with anyone or stirring up a crowd, either in the synagogues, or in the city. 24.13. Nor can they prove to you the things whereof they now accuse me. 24.14. But this I confess to you, that after the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets; 24.15. having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust. 24.16. Herein I also practice always having a conscience void of offense toward God and men. 24.17. Now after some years, I came to bring gifts to the needy to my nation, and offerings; 24.18. amid which certain Jews from Asia found me purified in the temple, with no crowd, nor yet with tumult. 24.19. They ought to have been here before you, and to make accusation, if they had anything against me. 24.20. Or else let these men themselves say what injustice they found in me when I stood before the council 24.21. unless it is for this one thing that I cried standing among them, 'Concerning the resurrection of the dead I am being judged before you today!' 26.2. I think myself happy, King Agrippa, that I am to make my defense before you this day concerning all the things whereof I am accused by the Jews 26.3. especially because you are expert in all customs and questions which are among the Jews. Therefore I beg you to hear me patiently. 26.4. Indeed, all the Jews know my way of life from my youth up, which was from the beginning among my own nation and at Jerusalem; 26.5. having known me from the first, if they are willing to testify, that after the strictest sect of our religion I lived a Pharisee. 26.6. Now I stand here to be judged for the hope of the promise made by God to our fathers 26.7. which our twelve tribes, earnestly serving night and day, hope to attain. Concerning this hope I am accused by the Jews, King Agrippa! 26.8. Why is it judged incredible with you, if God does raise the dead? 26.9. I myself most assuredly thought that I ought to do many things contrary to the name of Jesus of Nazareth. 26.10. This I also did in Jerusalem. I both shut up many of the saints in prisons, having received authority from the chief priests, and when they were put to death I gave my vote against them. 26.11. Punishing them often in all the synagogues, I tried to make them blaspheme. Being exceedingly enraged against them, I persecuted them even to foreign cities. 26.12. Whereupon as I journeyed to Damascus with the authority and commission from the chief priests 26.13. at noon, O King, I saw on the way a light from the sky, brighter than the sun, shining around me and those who traveled with me. 26.14. When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.' 26.15. I said, 'Who are you, Lord?' "He said, 'I am Jesus, whom you persecute. 26.16. But arise, and stand on your feet, for to this end have I appeared to you, to appoint you a servant and a witness both of the things which you have seen, and of the things which I will reveal to you; 26.18. to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.' 26.19. Therefore, King Agrippa, I was not disobedient to the heavenly vision 26.20. but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance. 26.21. For this reason the Jews seized me in the temple, and tried to kill me. 26.22. Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come 26.23. how the Christ must suffer, and how he first by the resurrection of the dead should proclaim light both to these people and to the Gentiles. 26.24. As he thus made his defense, Festus said with a loud voice, "Paul, you are crazy! Your great learning is driving you insane! 26.25. But he said, "I am not crazy, most excellent Festus, but boldly declare words of truth and reasonableness. 26.26. For the king knows of these things, to whom also I speak freely. For I am persuaded that none of these things is hidden from him, for this has not been done in a corner. 26.27. King Agrippa, do you believe the prophets? I know that you believe. 26.28. Agrippa said to Paul, "With a little persuasion are you trying to make me a Christian? 26.29. Paul said, "I pray to God, that whether with little or with much, not only you, but also all that hear me this day, might become such as I am, except for these bonds. 28.17. It happened that after three days Paul called together those who were the leaders of the Jews. When they had come together, he said to them, "I, brothers, though I had done nothing against the people, or the customs of our fathers, still was delivered prisoner from Jerusalem into the hands of the Romans 28.18. who, when they had examined me, desired to set me free, because there was no cause of death in me. 28.19. But when the Jews spoke against it, I was constrained to appeal to Caesar, not that I had anything about which to accuse my nation. 28.20. For this cause therefore I asked you to see and to speak with me. For because of the hope of Israel I am bound with this chain. 28.21. They said to him, "We neither received letters from Judea concerning you, nor did any of the brothers come here and report or speak any evil of you. 28.22. But we desire to hear from you what you think. For, as concerning this sect, it is known to us that everywhere it is spoken against. 28.23. When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening. 28.24. Some believed the things which were spoken, and some disbelieved. 28.25. When they didn't agree among themselves, they departed after Paul had spoken one word, "The Holy Spirit spoke well through Isaiah, the prophet, to our fathers 28.26. saying, 'Go to this people, and say, In hearing, you will hear, And will in no way understand. In seeing, you will see, And will in no way perceive. 28.27. For this people's heart has grown callous. Their ears are dull of hearing. Their eyes they have closed. Lest they should see with their eyes, Hear with their ears, Understand with their heart, And would turn again, And I would heal them.' 28.28. Be it known therefore to you, that the salvation of God is sent to the Gentiles. They will also hear. 28.29. When he had said these words, the Jews departed, having a great dispute among themselves. 28.30. Paul stayed two whole years in his own rented house, and received all who went in to him 28.31. preaching the Kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, without hinderance.
15. New Testament, Galatians, 1.11-1.12, 1.15-1.17 (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. 1.15. 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.
16. New Testament, Philippians, 3.8 (1st cent. CE - 1st cent. CE)

3.8. Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ
17. New Testament, Romans, 7.17-7.20, 11.8, 15.25 (1st cent. CE - 1st cent. CE)

7.17. So now it is no more I that do it, but sin which dwells in me. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 7.19. For the good which I desire, I don't do; but the evil which I don't desire, that I practice. 7.20. But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. 11.8. According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day. 15.25. But now, I say, I am going to Jerusalem, serving the saints.
18. New Testament, John, 2.4, 7.6, 7.30, 10.20, 12.40, 20.11-20.18, 20.26-20.29, 21.9-21.14 (1st cent. CE - 1st cent. CE)

2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come. 7.6. Jesus therefore said to them, "My time has not yet come, but your time is always ready. 7.30. They sought therefore to take him; but no one laid a hand on him, because his hour had not yet come. 10.20. Many of them said, "He has a demon, and is insane! Why do you listen to him? 12.40. He has blinded their eyes and he hardened their heart, Lest they should see with their eyes, And perceive with their heart, And would turn, And I would heal them. 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.' 20.18. Mary Magdalene came and told the disciples that she had seen the Lord, and that he had said these things to her. 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. 21.9. So when they got out on the land, they saw a fire of coals there, and fish laid on it, and bread. 21.10. Jesus said to them, "Bring some of the fish which you have just caught. 21.11. Simon Peter went up, and drew the net to land, full of great fish, one hundred fifty-three; and even though there were so many, the net wasn't torn. 21.12. Jesus said to them, "Come and eat breakfast."None of the disciples dared inquire of him, "Who are you?" knowing that it was the Lord. 21.13. Then Jesus came and took the bread, gave it to them, and the fish likewise. 21.14. This is now the third time that Jesus was revealed to his disciples, after he had risen from the dead.
19. New Testament, Luke, 1.15, 1.41-1.45, 1.67, 2.30, 3.6, 3.22, 7.16, 8.10, 20.17, 20.37-20.38, 20.41-20.44, 24.13-24.35, 24.49 (1st cent. CE - 1st cent. CE)

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. 1.41. It happened, when Elizabeth heard Mary's greeting, that the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. 1.42. She called out with a loud voice, and said, "Blessed are you among women, and blessed is the fruit of your womb! 1.43. Why am I so favored, that the mother of my Lord should come to me? 1.44. For behold, when the voice of your greeting came into my ears, the baby leaped in my womb for joy! 1.45. Blessed is she who believed, for there will be a fulfillment of the things which have been spoken to her from the Lord! 1.67. His father, Zacharias, was filled with the Holy Spirit, and prophesied, saying 2.30. For my eyes have seen your salvation 3.6. All flesh will see God's salvation.' 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. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 8.10. He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.' 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? 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad? 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days? 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him. 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us? 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them 24.34. saying, "The Lord is risen indeed, and has appeared to Simon! 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. 24.49. Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high.
20. New Testament, Mark, 4.12, 14.28, 16.7 (1st cent. CE - 1st cent. CE)

4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.' 14.28. However, after I am raised up, I will go before you to Galilee. 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.'
21. New Testament, Matthew, 13.44-13.45, 28.9-28.10, 28.16-28.20 (1st cent. CE - 1st cent. CE)

13.44. The Kingdom of Heaven is like a treasure hidden in the field, which a man found, and hid. In his joy, he goes and sells all that he has, and buys that field. 13.45. Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls 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.
22. 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):
23. 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):
24. Justin, First Apology, 6 (2nd cent. CE - 2nd cent. CE)

6. Hence are we called atheists. And we confess that we are atheists, so far as gods of this sort are concerned, but not with respect to the most true God, the Father of righteousness and temperance and the other virtues, who is free from all impurity. But both Him, and the Son (who came forth from Him and taught us these things, and the host of the other good angels who follow and are made like to Him), and the prophetic Spirit, we worship and adore, knowing them in reason and truth, and declaring without grudging to every one who wishes to learn, as we have been taught.
25. Justin, Dialogue With Trypho, 69.4 (2nd cent. CE - 2nd cent. CE)

127. These passages of Scripture do not apply to the Father, but to the Word Justin: These and other such sayings are recorded by the lawgiver and by the prophets; and I suppose that I have stated sufficiently, that wherever God says, 'God went up from Abraham,' Genesis 18:22 or, 'The Lord spoke to Moses,' Exodus 6:29 and 'The Lord came down to behold the tower which the sons of men had built,' Genesis 11:5 or when 'God shut Noah into the ark,' Genesis 7:16 you must not imagine that the unbegotten God Himself came down or went up from any place. For the ineffable Father and Lord of all neither has come to any place, nor walks, nor sleeps, nor rises up, but remains in His own place, wherever that is, quick to behold and quick to hear, having neither eyes nor ears, but being of indescribable might; and He sees all things, and knows all things, and none of us escapes His observation; and He is not moved or confined to a spot in the whole world, for He existed before the world was made. How, then, could He talk with any one, or be seen by any one, or appear on the smallest portion of the earth, when the people at Sinai were not able to look even on the glory of Him who was sent from Him; and Moses himself could not enter into the tabernacle which he had erected, when it was filled with the glory of God; and the priest could not endure to stand before the temple when Solomon conveyed the ark into the house in Jerusalem which he had built for it? Therefore neither Abraham, nor Isaac, nor Jacob, nor any other man, saw the Father and ineffable Lord of all, and also of Christ, but [saw] Him who was according to His will His Son, being God, and the Angel because He ministered to His will; whom also it pleased Him to be born man by the Virgin; who also was fire when He conversed with Moses from the bush. Since, unless we thus comprehend the Scriptures, it must follow that the Father and Lord of all had not been in heaven when what Moses wrote took place: 'And the Lord rained upon Sodom fire and brimstone from the Lord out of heaven.' Genesis 19:24 and again, when it is thus said by David: 'Lift up your gates, you rulers; and be lifted up, you everlasting gates; and the King of glory shall enter;' and again, when He says: 'The Lord says to my Lord, Sit at My right hand, till I make Your enemies Your footstool.'
26. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)

59a. נוח לו לאדם שיבא על ספק אשת איש ואל ילבין פני חבירו ברבים מנ"ל מדדרש רבא דדרש רבא מאי דכתיב (תהלים לה, טו) ובצלעי שמחו ונאספו קרעו ולא דמו אמר דוד לפני הקב"ה רבש"ע גלוי וידוע לפניך שאם היו מקרעים בשרי לא היה דמי שותת לארץ,ולא עוד אלא אפילו בשעה שעוסקין בנגעים ואהלות אומרים לי דוד הבא על אשת איש מיתתו במה ואני אומר להם מיתתו בחנק ויש לו חלק לעוה"ב אבל המלבין את פני חבירו ברבים אין לו חלק לעוה"ב,(ואמר) מר זוטרא בר טוביה אמר רב ואמרי לה אמר רב חנא בר ביזנא אמר ר"ש חסידא ואמרי לה א"ר יוחנן משום רשב"י נוח לו לאדם שיפיל עצמו לכבשן האש ואל ילבין פני חבירו ברבים מנ"ל מתמר דכתיב (בראשית לח, כה) היא מוצאת והיא שלחה אל חמיה,אמר רב חננא בריה דרב אידי מאי דכתיב (ויקרא כה, יז) ולא תונו איש את עמיתו עם שאתך בתורה ובמצות אל תונהו אמר רב לעולם יהא אדם זהיר באונאת אשתו שמתוך שדמעתה מצויה אונאתה קרובה,א"ר אלעזר מיום שנחרב בית המקדש ננעלו שערי תפלה שנאמר (איכה ג, ח) גם כי אזעק ואשוע שתם תפלתי ואע"פ ששערי תפלה ננעלו שערי דמעות לא ננעלו שנאמר (תהלים לט, יג) שמעה תפלתי ה' ושועתי האזינה אל דמעתי אל תחרש,ואמר רב כל ההולך בעצת אשתו נופל בגיהנם שנאמר (מלכים א כא, כה) רק לא היה כאחאב וגו' א"ל רב פפא לאביי והא אמרי אינשי איתתך גוצא גחין ותלחוש לה לא קשיא הא במילי דעלמא והא במילי דביתא לישנא אחרינא הא במילי דשמיא והא במילי דעלמא,אמר רב חסדא כל השערים ננעלים חוץ משערי אונאה שנאמר (עמוס ז, ז) הנה ה' נצב על חומת אנך ובידו אנך א"ר אלעזר הכל נפרע בידי שליח חוץ מאונאה שנאמר ובידו אנך,א"ר אבהו ג' אין הפרגוד ננעל בפניהם אונאה וגזל וע"ז אונאה דכתיב ובידו אנך גזל דכתיב (ירמיהו ו, ז) חמס ושוד ישמע בה על פני תמיד ע"ז דכתיב (ישעיהו סה, ג) העם המכעיסים אותי על פני תמיד [וגו'],אמר רב יהודה לעולם יהא אדם זהיר בתבואה בתוך ביתו שאין מריבה מצויה בתוך ביתו של אדם אלא על עסקי תבואה שנאמר (תהלים קמז, יד) השם גבולך שלום חלב חטים ישביעך אמר רב פפא היינו דאמרי אינשי כמשלם שערי מכדא נקיש ואתי תיגרא בביתא,ואמר רב חיננא בר פפא לעולם יהא אדם זהיר בתבואה בתוך ביתו שלא נקראו ישראל דלים אלא על עסקי תבואה שנאמר (שופטים ו, ג) והיה אם זרע ישראל וגו' וכתיב (שופטים ו, ד) ויחנו עליהם וגו' וכתיב (שופטים ו, ו) וידל ישראל מאד מפני מדין,(וא"ר) חלבו לעולם יהא אדם זהיר בכבוד אשתו שאין ברכה מצויה בתוך ביתו של אדם אלא בשביל אשתו שנאמר (בראשית יב, טז) ולאברם הטיב בעבורה והיינו דאמר להו רבא לבני מחוזא אוקירו לנשייכו כי היכי דתתעתרו,תנן התם חתכו חוליות ונתן חול בין חוליא לחוליא ר"א מטהר וחכמים מטמאין 59a. bIt is preferable for a person to engage in intercourse with a womanwhose bmarriedstatus is buncertain and not humiliate another in public.The Gemara asks: bFrom where do wederive this? The Gemara answers: It is bfrom that which Rava interpreted, as Rava interpreted: Whatis the meaning of that bwhich is written: “And when I limped they rejoiced and gathered…they tore and did not cease [ idamu /i]”(Psalms 35:15)? The term “ idamu /i” can also be understood as a reference to blood. Concerning the fasting he undertook to atone for his sin with Bathsheba (see II Samuel, chapters 11–12), bDavid said before the Holy One, Blessed be He: Master of the Universe, it is revealed and known before You that ifmy tormenters bwere to tear my flesh, my blood [ idami /i] would not flow to the ground,due to excessive fasting., bAnd moreover,they torment me to the extent that beven at the timewhen bthey are engagedin the public study of the ihalakhot bof leprous sores and tentsin which there is a corpse, i.e., halakhic matters that have no connection to my sin, bthey say to me: David, one who engages in intercourse with a married woman, his deathis effected bwith whatform of execution? bAnd I say to them: One who engages in intercourse with a married womanbefore witnesses and with forewarning, bhis death is by strangulation, but hestill bhas a share in the World-to-Come. But one who humiliates another in public has no share in the World-to-Come.The transgression of you, who humiliate me, is more severe than my transgression., bAnd Mar Zutra bar Toviyya saysthat bRav says; and some say Rav Ḥana bar Bizna saysthat bRabbi Shimon Ḥasida says; and some say Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: It is more comfortable for a person to cast himself into a fiery furnace,than to bhumiliate another in publicto avoid being cast into the furnace. bFrom where do wederive this? bFrom Tamar,daughter-in-law of Judah. When she was taken out to be burned, she did not reveal that she was pregt with Judah’s child. Rather, she left the decision to him, to avoid humiliating him in public, bas it is written:“And Judah said: Bring her forth, and let her be burnt. bWhen she was brought forth, she sent to her father-in-law,saying: I am pregt by the man to whom these belong. And she said: Examine these, whose are these, the signet, and the cords, and the staff?” (Genesis 38:24–25).,§ bRav Ḥina, son of Rav Idi, says: Whatis the meaning of that bwhich is written: “And you shall not mistreat each man his colleague [ iamito /i]”(Leviticus 25:17)? The word iamitois interpreted as a contraction of iim ito /i, meaning: One who is with him. bWithone who is bwith you inobservance of bTorah and mitzvot, you shall not mistreathim. bRav says: A person must always be careful about mistreatment of his wife. Since her tear is easilyelicited, punishment for bher mistreatment is immediate. /b, bRabbi Elazar says: Since the day the Temple was destroyed the gates of prayer were locked,and prayer is not accepted as it once was, bas it is statedin lament of the Temple’s destruction: b“Though I plead and call out, He shuts out my prayer”(Lamentations 3:8). Yet, bdespitethe fact bthat the gates of prayer were lockedwith the destruction of the Temple, bthe gates of tears were not locked,and one who cries before God may rest assured that his prayers will be answered, bas it is stated: “Hear my prayer, Lord, and give ear to my pleading, keep not silence at my tears”(Psalms 39:13)., bAnd Rav says:Nevertheless, banyone who follows the counsel of his wife descends into Gehenna, as it is stated: “But there was none like Ahab,who did give himself over to do that which was evil in the sight of the Lord, whom Jezebel his wife incited” (I Kings 21:25). bRav Pappa said to Abaye: But don’t people saya popular proverb: If byour wife is short, stoop and whisper to herand consult with her? The Gemara answers: This is bnot difficult,as bthisstatement of Rav instructs that one not follow her counsel bin general matters; and thatproverb instructs that one follow her counsel bin household matters.The Gemara presents banother versionof this distinction: bThisstatement of Rav maintains that one should not follow her counsel bin divine matters; and thatproverb maintains that one should follow her counsel bin general matters. /b, bRav Ḥisda says: All the gatesof Heaven are apt to be blocked, except for the gatesof prayer for victims bofverbal bmistreatment, as it is stated: “And behold, the Lord stood upon a wall built with a plumb line, and a plumb line in His hand”(Amos 7:7). God stands with the scales of justice in His hand to determine if one has been subjected to injustice. bRabbi Elazar says:In response to balltransgressions, God bpunishesthe perpetrator bby means of an agent, except for mistreatment [ iona’a /i], as it is stated: “And a plumb line [ ianakh /i] in His hand.”The term for mistreatment and the term for plumb line are spelled in a similar manner, indicating that God Himself inflicts retribution., bRabbi Abbahu says:There are bthreesins bbeforewhose transgressors bthe curtain [ ihapargod /i]between the world and the Divine Presence bis not locked;their sins reach the Divine Presence. They are: Verbal bmistreatment, robbery, and idol worship. Mistreatment, as it is stated: “And a plumb line in His hand”; robbery, as it is stated: “Violence and robbery are heard in her, they are before Me continually”(Jeremiah 6:7); bidol worship, as it is stated: “A people that angers Me before Me continually;that sacrifice in gardens, and burn incense upon bricks” (Isaiah 65:3).,Apropos the topic of how man should approach his household, bRav Yehuda says: A person must always be careful aboutensuring that there is bgrain inside his house, as discord is found in a person’s house only over matters of grain, as it is stated: “He makes your borders peace; He gives you plenty with the finest wheat”(Psalms 147:14). If there is the finest wheat in your house, there will be peace there. bRav Pappa said: Thisis in accordance with the adage bthat people say: When the barley is emptied from the jug, quarrel knocks and enters the house. /b, bAnd Rav Ḥina bar Pappa says: A person must always be careful aboutensuring that there is bgrain inside his house, as the Jewish people were characterized as poor only over matters of grain, as it is stated: “And it was, if Israel sowed,and Midian and the children of the east ascended” (Judges 6:3); band it is written: “And they encamped against themand they destroyed the crops of the land” (Judges 6:4); band it isfurther bwritten: “And Israel was greatly impoverished due to Midian”(Judges 6:6)., bAnd Rabbi Ḥelbo says: A person must always be careful aboutsustaining bthe honor of his wife, as blessing is found in a person’s house only because of his wife, as it is statedin allusion to this: b“And he dealt well with Abram for her sake,and he had sheep and oxen” (Genesis 12:16). bAnd that is what Rava said to the residents of Meḥoza,where he lived: bHonor your wives, so that you will become rich. /b,§ Apropos the topic of verbal mistreatment, bwe learnedin a mishna bthere( iKelim5:10): If bone cutan earthenware oven widthwise binto segments, and placed sand between each and every segment, Rabbi Eliezer deems it ritually pure.Because of the sand, its legal status is not that of a complete vessel, and therefore it is not susceptible to ritual impurity. bAnd the Rabbis deem it ritually impure,as it is functionally a complete oven.


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 Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 135, 410, 416
angelomorphic Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 33
angels Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 33, 47
antiochus iv Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224
anxiety,pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 378
anxiety dreams and nightmares Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 337
apokalypto/apokalypsis Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 410
apologetic,portrait of paul Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 217, 222, 378
apostleship Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 416
apotheosis Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 47
appearances Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 33, 47
ascension Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 33
ascent Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 33
ascent to heaven Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 410, 416
blind,blinding,blindness Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
blindness Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 186
boasting Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 410
breath,breathe Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 186
captatio benevolentiae Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 217
christianity,pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 378
comparative method Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 1
conversion,paul Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 260
conversion,vision or dream Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 260
conversion Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 186
creator,creation Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
cynics/cynicism Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 222
damascus Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224
death Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89; Levison (2009), Filled with the Spirit, 360
defense Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 217, 222
delphi Levison (2009), Filled with the Spirit, 360
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. 248, 260
double dreams and visions,peter and cornelius,apologetic agendas Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 337
double dreams and visions,peter and cornelius,peter-paul parallel Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 337
double dreams and visions,peter and cornelius Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 337
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, 186
dream imagery,dionysiac Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 260
dreams Levison (2009), Filled with the Spirit, 360
dreams and visions,examples,artemidorus Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 248
dreams and visions,temporal shifts Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 248
ecstasy,ecstatic Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89
emotional responses to dreams,fear Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 337
enoch xviii,xix Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 135
epiphany Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224
epistolography,rhetoric Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 378
eschatology Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 104
experience Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
eye Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 186
father Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
festus Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 217, 222
fire,fiery,tongues as of Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89
gentiles Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
glory,hope of Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 104
glory Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
gnostic,gnosticism Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
god,act/activity,mighty/ powerful of Levison (2009), Filled with the Spirit, 360
gospels,new testament Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 135
gospels Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
grace Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 104, 130
greco,roman Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89
greece,greek Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
hand Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 186
heliodorus Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224
hermeneutics Levison (2009), Filled with the Spirit, 360
herod agrippa Levison (2009), Filled with the Spirit, 360
hope Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
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
initiation Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 186
inspiration Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89; Levison (2009), Filled with the Spirit, 360
interior,interiorization Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 186
isaiah Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
jerusalem Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 1
jesus Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224
jesus christ,in luke-acts Levison (2009), Filled with the Spirit, 360
jew/jewish,literature/ authors Levison (2009), Filled with the Spirit, 360
jew/jewish,relationship to christianity Levison (2009), Filled with the Spirit, 360
jews Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
knowledge Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 135, 416
language Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
law,god's" '151.0_360.0@messiah Levison (2009), Filled with the Spirit, 360
light,illumination Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 186
light Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 33
literature Levison (2009), Filled with the Spirit, 360
lord Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
luke,,gospel writer Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89
luke,,luke-acts Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89
luke,gospel of Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 135
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
luke Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
madness Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 222
martyrdom Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 33
mary,mother of jesus Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89
mary magdalene Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 47
messiah Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 33
metatron Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
midrash,genealogies of Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 1
missionary,pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 378
monotheism Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
moses Levison (2009), Filled with the Spirit, 360
mysticism Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 410
nazareth Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 33
obstinacy Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
paradise,pardes,entered pardes Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 410, 416
paul,as pastor Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 378
paul,pauline,paulinism Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
paul Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 135, 410, 416; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 33, 47
paul (saul) Levison (2009), Filled with the Spirit, 360
paul (the apostle) Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 378
pentecost Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89
peter's vision,non-abolitionist reading" Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 337
peter-cornelius narrative and visions,intertextual approaches,euripides' bacchai" Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 260
peter Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89; Levison (2009), Filled with the Spirit, 360
pharisees/pharisaism Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 1
philosopher,moral Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 222
philosophy Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
pleasure Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 217, 222, 378
polemic Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 222
polytheism Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
porcius festus Levison (2009), Filled with the Spirit, 360
portents Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 248
power Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 186
preaching Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 222
prophecy,riddling Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 248
prophecy Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 135
prophecy of isaiah Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
prophet Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
prophetic Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
proverb Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 217
prudence Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 222
psalm/psalmist Levison (2009), Filled with the Spirit, 360
rabban gamliel Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 1
rebuke,in dreams Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 248
resurrection,of christ Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 217
resurrection Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89; Levison (2009), Filled with the Spirit, 360; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 33, 47
resurrection belief,complex basis of Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 104
resurrection of the body Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 33
revelation,the apocalypse of jesus christ Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 135
revelation Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 104
revelation and guidance,contrasting modes Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 337
ritual practices Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 47
romulus Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 47
sacrifice Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 186
salvation Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
seeing Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 186
seleucus iv Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224
self-understanding,pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 378
septuagint(al) Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89
septuagint,lukes use Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 398
septuagint Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
sophist Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 222
spirit,characterizations as,,power Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89
spirit,characterizations as,,wind Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89
spirit,characterizations as,breath (life itself) Levison (2009), Filled with the Spirit, 360
spirit,effects of,,drunkenness Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89
spirit,effects of,,interpretation of scripture Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89
spirit,effects of,interpret dreams/scripture Levison (2009), Filled with the Spirit, 360
spirit,effects of,intoxication Levison (2009), Filled with the Spirit, 360
spirit,effects of Levison (2009), Filled with the Spirit, 360
spirit,modes of presence,,filling' Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89
spirit,modes of presence,indwelling Levison (2009), Filled with the Spirit, 360
spirit,modes of presence,prompting Levison (2009), Filled with the Spirit, 360
spirit,modes of presence,receiving of Levison (2009), Filled with the Spirit, 360
stephen Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 33
suffering Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 135
tatian Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 222
temple Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 410, 416
thomas Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 47
throne,enthroned Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 410, 416
transferal Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 47
transform Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 33
trypho Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 222
uncreated Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
vision Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 135, 410, 416
vision of christ Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 410, 416
weapon Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 217, 222
wisdom Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 135
witness,as basis of belief or trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 130
word/the word,wise Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 222
yahweh,yhwh Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 264
ôphthê Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 224