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Tiresias: The Ancient Mediterranean Religions Source Database



8243
New Testament, Acts, 3.6


εἶπεν δὲ Πέτρος Ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι, ὃ δὲ ἔχω τοῦτό σοι δίδωμι· ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου περιπάτει.But Peter said, "Silver and gold have I none, but what I have, that I give you. In the name of Jesus Christ of Nazareth, rise and walk!


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

45 results
1. Hebrew Bible, Exodus, 12.9-12.11 (9th cent. BCE - 3rd cent. BCE)

12.9. אַל־תֹּאכְלוּ מִמֶּנּוּ נָא וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם כִּי אִם־צְלִי־אֵשׁ רֹאשׁוֹ עַל־כְּרָעָיו וְעַל־קִרְבּוֹ׃ 12.11. וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָה׃ 12.9. Eat not of it raw, nor sodden at all with water, but roast with fire; its head with its legs and with the inwards thereof." 12.10. And ye shall let nothing of it remain until the morning; but that which remaineth of it until the morning ye shall burn with fire." 12.11. And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste—it is the LORD’s passover."
2. Hebrew Bible, Genesis, 25.22-25.24 (9th cent. BCE - 3rd cent. BCE)

25.22. וַיִּתְרֹצֲצוּ הַבָּנִים בְּקִרְבָּהּ וַתֹּאמֶר אִם־כֵּן לָמָּה זֶּה אָנֹכִי וַתֵּלֶךְ לִדְרֹשׁ אֶת־יְהוָה׃ 25.23. וַיֹּאמֶר יְהוָה לָהּ שְׁנֵי גיים [גוֹיִם] בְּבִטְנֵךְ וּשְׁנֵי לְאֻמִּים מִמֵּעַיִךְ יִפָּרֵדוּ וּלְאֹם מִלְאֹם יֶאֱמָץ וְרַב יַעֲבֹד צָעִיר׃ 25.24. וַיִּמְלְאוּ יָמֶיהָ לָלֶדֶת וְהִנֵּה תוֹמִם בְּבִטְנָהּ׃ 25.22. And the children struggled together within her; and she said: ‘If it be so, wherefore do I live?’ And she went to inquire of the LORD." 25.23. And the LORD said unto her: Two nations are in thy womb, And two peoples shall be separated from thy bowels; And the one people shall be stronger than the other people; And the elder shall serve the younger." 25.24. And when her days to be delivered were fulfilled, behold, there were twins in her womb."
3. Hebrew Bible, Hosea, 1.9 (9th cent. BCE - 3rd cent. BCE)

1.9. וַיֹּאמֶר קְרָא שְׁמוֹ לֹא עַמִּי כִּי אַתֶּם לֹא עַמִּי וְאָנֹכִי לֹא־אֶהְיֶה לָכֶם׃ 1.9. And He said: ‘Call his name Lo-ammi; for ye are not My people, and I will not be yours.’"
4. Hebrew Bible, Joel, 2.28-2.32 (9th cent. BCE - 3rd cent. BCE)

5. Hebrew Bible, Leviticus, 13.6, 13.13, 13.45-13.46, 15.25-15.28 (9th cent. BCE - 3rd cent. BCE)

13.6. וְרָאָה הַכֹּהֵן אֹתוֹ בַּיּוֹם הַשְּׁבִיעִי שֵׁנִית וְהִנֵּה כֵּהָה הַנֶּגַע וְלֹא־פָשָׂה הַנֶּגַע בָּעוֹר וְטִהֲרוֹ הַכֹּהֵן מִסְפַּחַת הִיא וְכִבֶּס בְּגָדָיו וְטָהֵר׃ 13.13. וְרָאָה הַכֹּהֵן וְהִנֵּה כִסְּתָה הַצָּרַעַת אֶת־כָּל־בְּשָׂרוֹ וְטִהַר אֶת־הַנָּגַע כֻּלּוֹ הָפַךְ לָבָן טָהוֹר הוּא׃ 13.45. וְהַצָּרוּעַ אֲשֶׁר־בּוֹ הַנֶּגַע בְּגָדָיו יִהְיוּ פְרֻמִים וְרֹאשׁוֹ יִהְיֶה פָרוּעַ וְעַל־שָׂפָם יַעְטֶה וְטָמֵא טָמֵא יִקְרָא׃ 13.46. כָּל־יְמֵי אֲשֶׁר הַנֶּגַע בּוֹ יִטְמָא טָמֵא הוּא בָּדָד יֵשֵׁב מִחוּץ לַמַּחֲנֶה מוֹשָׁבוֹ׃ 15.25. וְאִשָּׁה כִּי־יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים בְּלֹא עֶת־נִדָּתָהּ אוֹ כִי־תָזוּב עַל־נִדָּתָהּ כָּל־יְמֵי זוֹב טֻמְאָתָהּ כִּימֵי נִדָּתָהּ תִּהְיֶה טְמֵאָה הִוא׃ 15.26. כָּל־הַמִּשְׁכָּב אֲשֶׁר־תִּשְׁכַּב עָלָיו כָּל־יְמֵי זוֹבָהּ כְּמִשְׁכַּב נִדָּתָהּ יִהְיֶה־לָּהּ וְכָל־הַכְּלִי אֲשֶׁר תֵּשֵׁב עָלָיו טָמֵא יִהְיֶה כְּטֻמְאַת נִדָּתָהּ׃ 15.27. וְכָל־הַנּוֹגֵעַ בָּם יִטְמָא וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 15.28. וְאִם־טָהֲרָה מִזּוֹבָהּ וְסָפְרָה לָּהּ שִׁבְעַת יָמִים וְאַחַר תִּטְהָר׃ 13.6. And the priest shall look on him again the seventh day; and, behold, if the plague be dim, and the plague be not spread in the skin, then the priest shall pronounce him clean: it is a scab; and he shall wash his clothes, and be clean." 13.13. then the priest shall look; and, behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague; it is all turned white: he is clean." 13.45. And the leper in whom the plague is, his clothes shall be rent, and the hair of his head shall go loose, and he shall cover his upper lip, and shall cry: ‘Unclean, unclean.’" 13.46. All the days wherein the plague is in him he shall be unclean; he is unclean; he shall dwell alone; without the camp shall his dwelling be." 15.25. And if a woman have an issue of her blood many days not in the time of her impurity, or if she have an issue beyond the time of her impurity; all the days of the issue of her uncleanness she shall be as in the days of her impurity: she is unclean." 15.26. Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her impurity; and every thing whereon she sitteth shall be unclean, as the uncleanness of her impurity." 15.27. And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even." 15.28. But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean."
6. Hebrew Bible, Numbers, 6.25-6.26 (9th cent. BCE - 3rd cent. BCE)

6.25. יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃ 6.26. יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃ 6.25. The LORD make His face to shine upon thee, and be gracious unto thee;" 6.26. The LORD lift up His countece upon thee, and give thee peace."
7. Hebrew Bible, 1 Kings, 17.18 (8th cent. BCE - 5th cent. BCE)

17.18. וַתֹּאמֶר אֶל־אֵלִיָּהוּ מַה־לִּי וָלָךְ אִישׁ הָאֱלֹהִים בָּאתָ אֵלַי לְהַזְכִּיר אֶת־עֲוֺנִי וּלְהָמִית אֶת־בְּנִי׃ 17.18. And she said unto Elijah: ‘What have I to do with thee, O thou man of God? art thou come unto me to bring my sin to remembrance, and to slay my son?’"
8. Hebrew Bible, 2 Kings, 2.11-2.12, 4.9 (8th cent. BCE - 5th cent. BCE)

2.11. וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב־אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם׃ 2.12. וֶאֱלִישָׁע רֹאֶה וְהוּא מְצַעֵק אָבִי אָבִי רֶכֶב יִשְׂרָאֵל וּפָרָשָׁיו וְלֹא רָאָהוּ עוֹד וַיַּחֲזֵק בִּבְגָדָיו וַיִּקְרָעֵם לִשְׁנַיִם קְרָעִים׃ 4.9. וַתֹּאמֶר אֶל־אִישָׁהּ הִנֵּה־נָא יָדַעְתִּי כִּי אִישׁ אֱלֹהִים קָדוֹשׁ הוּא עֹבֵר עָלֵינוּ תָּמִיד׃ 2.11. And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both assunder; and Elijah went up by a whirlwind into heaven." 2.12. And Elisha saw it, and he cried: ‘My father, my father, the chariots of Israel and the horsemen thereof! ’ And he saw him no more; and he took hold of his own clothes, and rent them in two pieces." 4.9. And she said unto her husband: ‘Behold now, I perceive that this is a holy man of God, that passeth by us continually."
9. Hebrew Bible, Joshua, 10.12-10.14 (8th cent. BCE - 5th cent. BCE)

10.12. אָז יְדַבֵּר יְהוֹשֻׁעַ לַיהוָה בְּיוֹם תֵּת יְהוָה אֶת־הָאֱמֹרִי לִפְנֵי בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר לְעֵינֵי יִשְׂרָאֵל שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם וְיָרֵחַ בְּעֵמֶק אַיָּלוֹן׃ 10.13. וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד עַד־יִקֹּם גּוֹי אֹיְבָיו הֲלֹא־הִיא כְתוּבָה עַל־סֵפֶר הַיָּשָׁר וַיַּעֲמֹד הַשֶּׁמֶשׁ בַּחֲצִי הַשָּׁמַיִם וְלֹא־אָץ לָבוֹא כְּיוֹם תָּמִים׃ 10.14. וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו לִשְׁמֹעַ יְהוָה בְּקוֹל אִישׁ כִּי יְהוָה נִלְחָם לְיִשְׂרָאֵל׃ 10.12. Then spoke Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel; and he said in the sight of Israel: ‘Sun, stand thou still upon Gibeon; And thou, Moon, in the valley of Aijalon.’" 10.13. And the sun stood still, and the moon stayed, Until the nation had avenged themselves of their enemies. Is not this written in the book of Jashar? And the sun stayed in the midst of heaven, and hasted not to go down about a whole day." 10.14. And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man; for the LORD fought for Israel."
10. Hebrew Bible, Judges, 13.7, 16.17 (8th cent. BCE - 5th cent. BCE)

13.7. וַיֹּאמֶר לִי הִנָּךְ הָרָה וְיֹלַדְתְּ בֵּן וְעַתָּה אַל־תִּשְׁתִּי יַיִן וְשֵׁכָר וְאַל־תֹּאכְלִי כָּל־טֻמְאָה כִּי־נְזִיר אֱלֹהִים יִהְיֶה הַנַּעַר מִן־הַבֶּטֶן עַד־יוֹם מוֹתוֹ׃ 16.17. וַיַּגֶּד־לָהּ אֶת־כָּל־לִבּוֹ וַיֹּאמֶר לָהּ מוֹרָה לֹא־עָלָה עַל־רֹאשִׁי כִּי־נְזִיר אֱלֹהִים אֲנִי מִבֶּטֶן אִמִּי אִם־גֻּלַּחְתִּי וְסָר מִמֶּנִּי כֹחִי וְחָלִיתִי וְהָיִיתִי כְּכָל־הָאָדָם׃ 13.7. but he said to me, Behold, thou shalt conceive, and bear a son; and now drink no wine nor strong drink, neither eat any unclean thing: for the child shall be a Nazir to God from the womb to the day of his death." 16.17. that he told her all his heart, and said to her, There has not come a razor upon my head; for I have been a Nazir to God from my mother’s womb: if I am shaved, then my strength will go from me, and I shall become weak, and be like any other man."
11. Philo of Alexandria, On The Special Laws, 4.49 (1st cent. BCE - 1st cent. CE)

4.49. for a prophet does not utter anything whatever of his own, but is only an interpreter, another Being suggesting to him all that he utters, while he is speaking under inspiration, being in ignorance that his own reasoning powers are departed, and have quitted the citadel of his soul; while the divine spirit has entered in and taken up its abode there, and is operating upon all the organization of his voice, and making it sound to the distinct manifestation of all the prophecies which he is delivering.
12. Philo of Alexandria, On The Life of Moses, 1.247 (1st cent. BCE - 1st cent. CE)

1.247. and this was the most manifest proof of their sorrow, which they felt in consequence of the nation having obtained their liberty, namely when they rejoiced when they were enduring that bitter slavery of theirs in Egypt; for it follows of necessity that those men to whom the good fortune of their neighbours causes grief, do also rejoice at their evil fortune, even if they do not admit that they do so;
13. Anon., Didache, 10.1 (1st cent. CE - 2nd cent. CE)

14. Josephus Flavius, Jewish Antiquities, 4.120, 8.46-8.49 (1st cent. CE - 1st cent. CE)

8.46. and this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this: 8.47. He put a ring that had a root of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he abjured him to return into him no more, making still mention of Solomon, and reciting the incantations which he composed. 8.48. And when Eleazar would persuade and demonstrate to the spectators that he had such a power, he set a little way off a cup or basin full of water, and commanded the demon, as he went out of the man, to overturn it, and thereby to let the spectators know that he had left the man; 8.49. and when this was done, the skill and wisdom of Solomon was shown very manifestly: for which reason it is, that all men may know the vastness of Solomon’s abilities, and how he was beloved of God, and that the extraordinary virtues of every kind with which this king was endowed may not be unknown to any people under the sun for this reason, I say, it is that we have proceeded to speak so largely of these matters.
15. Josephus Flavius, Jewish War, 6.285-6.287 (1st cent. CE - 1st cent. CE)

6.285. A false prophet was the occasion of these people’s destruction, who had made a public proclamation in the city that very day, that God commanded them to get up upon the temple, and that there they should receive miraculous signs of their deliverance. 6.286. Now, there was then a great number of false prophets suborned by the tyrants to impose on the people, who denounced this to them, that they should wait for deliverance from God; and this was in order to keep them from deserting, and that they might be buoyed up above fear and care by such hopes. 6.287. Now, a man that is in adversity does easily comply with such promises; for whensuch a seducer makes him believe that he shall be delivered from those miseries which oppress him, then it is that the patient is full of hopes of such his deliverance.
16. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE)

5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”"
17. New Testament, 1 John, 1.1-1.3, 2.22-2.23, 4.2-4.3, 4.7-4.21, 5.6 (1st cent. CE - 1st cent. CE)

1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life 1.2. (and the life was revealed, and we have seen, and testify, and declare to you the life, the eternal life, which was with the Father, and was revealed to us); 1.3. that which we have seen and heard we declare to you, that you also may have fellowship with us. Yes, and our fellowship is with the Father, and with his Son, Jesus Christ. 2.22. Who is the liar but he who denies that Jesus is the Christ? This is the Antichrist, he who denies the Father and the Son. 2.23. Whoever denies the Son, the same doesn't have the Father. He who confesses the Son has the Father also. 4.2. By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God 4.3. and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already. 4.7. Beloved, let us love one another, for love is of God; and everyone who loves is born of God, and knows God. 4.8. He who doesn't love doesn't know God, for God is love. 4.9. By this was God's love revealed in us, that God has sent his one and only Son into the world that we might live through him. 4.10. In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins. 4.11. Beloved, if God loved us in this way, we also ought to love one another. 4.13. By this we know that we remain in him and he in us, because he has given us of his Spirit. 4.14. We have seen and testify that the Father has sent the Son as the Savior of the world. 4.15. Whoever confesses that Jesus is the Son of God, God remains in him, and he in God. 4.16. We know and have believed the love which God has for us. God is love, and he who remains in love remains in God, and God remains in him. 4.17. In this love has been made perfect among us, that we may have boldness in the day of judgment, because as he is, even so are we in this world. 4.18. There is no fear in love; but perfect love casts out fear, because fear has punishment. He who fears is not made perfect in love. 4.19. We love Him, because he first loved us. 4.20. If a man says, "I love God," and hates his brother, he is a liar; for he who doesn't love his brother whom he has seen, how can he love God whom he has not seen? 4.21. This commandment we have from him, that he who loves God should also love his brother. 5.6. This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood.
18. New Testament, 1 Corinthians, 1.2, 3.5, 3.11, 12.3, 12.9 (1st cent. CE - 1st cent. CE)

1.2. to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours: 3.5. Who then isApollos, and who is Paul, but servants through whom you believed; andeach as the Lord gave to him? 3.11. For no one can lay any other foundation than that which hasbeen laid, which is Jesus Christ. 12.3. Therefore Imake known to you that no man speaking by God's Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit. 12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit;
19. New Testament, 1 Thessalonians, 3.10, 3.12 (1st cent. CE - 1st cent. CE)

3.10. night and day praying exceedingly that we may see your face, and may perfect that which is lacking in your faith? 3.12. and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you
20. New Testament, 1 Timothy, 2.1-2.15 (1st cent. CE - 1st cent. CE)

2.1. I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks, be made for all men: 2.2. for kings and all who are in high places; that we may lead a tranquil and quiet life in all godliness and reverence. 2.3. For this is good and acceptable in the sight of God our Savior; 2.4. who desires all people to be saved and come to full knowledge of the truth. 2.5. For there is one God, and one mediator between God and men, the man Christ Jesus 2.6. who gave himself as a ransom for all; the testimony in its own times; 2.7. to which I was appointed a preacher and an apostle (I am telling the truth in Christ, not lying), a teacher of the Gentiles in faith and truth. 2.8. I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting. 2.9. In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing; 2.10. but (which becomes women professing godliness) with good works. 2.11. Let a woman learn in quietness with all subjection. 2.12. But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. 2.13. For Adam was first formed, then Eve. 2.14. Adam wasn't deceived, but the woman, being deceived, has fallen into disobedience; 2.15. but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety.
21. New Testament, 2 John, 7 (1st cent. CE - 2nd cent. CE)

22. New Testament, 2 Corinthians, 2.10, 8.21 (1st cent. CE - 1st cent. CE)

23. New Testament, Acts, 1.3, 1.8, 1.11, 1.14, 1.23-1.24, 2.14-2.42, 2.46, 3.1-3.5, 3.7-3.26, 4.1-4.22, 4.24, 4.27, 4.30, 5.4-5.5, 5.9-5.10, 5.12-5.21, 5.27-5.42, 6.1-6.7, 6.11, 6.14, 7.48, 7.51, 7.55-7.56, 7.59-7.60, 8.4-8.25, 9.3-9.7, 9.11-9.12, 9.14-9.16, 9.21, 9.27-9.28, 9.32-9.43, 10.2-10.6, 10.11-10.20, 10.38, 10.43, 10.48, 11.26, 13.1-13.3, 13.6, 14.3, 14.8-14.18, 14.22-14.23, 16.13-16.18, 16.25, 17.24, 17.31, 18.8-18.9, 18.26, 19.5-19.6, 19.8, 19.11-19.20, 20.7-20.12, 20.25, 20.36, 21.5, 21.26, 22.8, 22.16-22.17, 24.5, 25.25, 26.6-26.9, 27.23-27.24, 28.7-28.8, 28.23, 28.31 (1st cent. CE - 2nd cent. CE)

1.3. To these he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days, and spoke about God's Kingdom. 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. 1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky. 1.14. All these with one accord continued steadfastly in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers. 1.23. They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 1.24. They prayed, and said, "You, Lord, who know the hearts of all men, show which one of these two you have chosen 2.14. But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. 2.15. For these aren't drunken, as you suppose, seeing it is only the third hour of the day. 2.16. But this is what has been spoken through the prophet Joel: 2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.19. I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20. The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. 2.21. It will be, that whoever will call on the name of the Lord will be saved.' 2.22. You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know 2.23. him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 2.25. For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. 2.26. Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27. Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. 2.28. You made known to me the ways of life. You will make me full of gladness with your presence.' 2.29. Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32. This Jesus God raised up, whereof we all are witnesses. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 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. 2.37. Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do? 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 2.39. For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself. 2.40. With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation! 2.41. Then those who gladly received his word were baptized. There were added that day about three thousand souls. 2.42. They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart 3.1. Peter and John were going up into the temple at the hour of prayer, the ninth hour. 3.2. A certain man who was lame from his mother's womb was being carried, whom they laid daily at the door of the temple which is called Beautiful, to ask gifts for the needy of those who entered into the temple. 3.3. Seeing Peter and John about to go into the temple, he asked to receive gifts for the needy. 3.4. Peter, fastening his eyes on him, with John, said, "Look at us. 3.5. He listened to them, expecting to receive something from them. 3.7. He took him by the right hand, and raised him up. Immediately his feet and his ankle bones received strength. 3.8. Leaping up, he stood, and began to walk. He entered with them into the temple, walking, leaping, and praising God. 3.9. All the people saw him walking and praising God. 3.10. They recognized him, that it was he who sat begging for gifts for the needy at the Beautiful Gate of the temple. They were filled with wonder and amazement at that which had happened to him. 3.11. As the lame man who was healed held Peter and John, all the people ran together to them in the porch that is called Solomon's, greatly wondering. 3.12. When Peter saw it, he answered to the people, "You men of Israel, why do you marvel at this man? Why do you fasten your eyes on us, as though by our own power or godliness we had made him walk? 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. 3.14. But you denied the Holy and Righteous One, and asked for a murderer to be granted to you 3.15. and killed the Prince of life, whom God raised from the dead, whereof we are witnesses. 3.16. By faith in his name has his name made this man strong, whom you see and know. Yes, the faith which is through him has given him this perfect soundness in the presence of you all. 3.17. Now, brothers, I know that you did this in ignorance, as did also your rulers. 3.18. But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled. 3.19. Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord 3.20. and that he may send Christ Jesus, who was ordained for you before 3.21. whom the heaven must receive until the times of restoration of all things, whereof God spoke by the mouth of his holy prophets that have been from ancient times. 3.22. For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. 3.23. It will be, that every soul that will not listen to that prophet will be utterly destroyed from among the people.' 3.24. Yes, and all the prophets from Samuel and those who followed after, as many as have spoken, they also told of these days. 3.25. You are the sons of the prophets, and of the covet which God made with our fathers, saying to Abraham, 'In your seed will all the families of the earth be blessed.' 3.26. God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness. 4.1. As they spoke to the people, the priests and the captain of the temple and the Sadducees came to them 4.2. being upset because they taught the people and proclaimed in Jesus the resurrection from the dead. 4.3. They laid hands on them, and put them in custody until the next day, for it was now evening. 4.4. But many of those who heard the word believed, and the number of the men came to be about five thousand. 4.5. It happened in the morning, that their rulers, elders, and scribes were gathered together in Jerusalem. 4.6. Annas the high priest was there, with Caiaphas, John, Alexander, and as many as were relatives of the high priest. 4.7. When they had stood them in the midst, they inquired, "By what power, or in what name, have you done this? 4.8. Then Peter, filled with the Holy Spirit, said to them, "You rulers of the people, and elders of Israel 4.9. if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed 4.10. be it known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, in him does this man stand here before you whole. 4.11. He is 'the stone which was regarded as worthless by you, the builders, which was made the head of the corner.' 4.12. There is salvation in none other, for neither is there any other name under heaven, that is given among men, in which we must be saved! 4.13. Now when they saw the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled. They recognized that they had been with Jesus. 4.14. Seeing the man who was healed standing with them, they could say nothing against it. 4.15. But when they had commanded them to go aside out of the council, they conferred among themselves 4.16. saying, "What shall we do to these men? Because indeed a notable miracle has been done through them, as can be plainly seen by all who dwell in Jerusalem, and we can't deny it. 4.17. But so that this spreads no further among the people, let's threaten them, that from now on they don't speak to anyone in this name. 4.18. They called them, and charged them not to speak at all nor teach in the name of Jesus. 4.19. But Peter and John answered them, "Whether it is right in the sight of God to listen to you rather than to God, judge for yourselves 4.20. for we can't help telling the things which we saw and heard. 4.21. They, when they had further threatened them, let them go, finding no way to punish them, because of the people; for everyone glorified God for that which was done. 4.22. For the man was more than forty years old, on whom this miracle of healing was performed. 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; 4.27. 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 4.30. while you stretch out your hand to heal; and that signs and wonders may be done through the name of your holy Servant Jesus. 5.4. While you kept it, didn't it remain your own? After it was sold, wasn't it in your power? How is it that you have conceived this thing in your heart? You haven't lied to men, but to God. 5.5. Aias, hearing these words, fell down and died. Great fear came on all who heard these things. 5.9. But Peter asked her, "How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out. 5.10. She fell down immediately at his feet, and died. The young men came in and found her dead, and they carried her out and buried her by her husband. 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 5.13. None of the rest dared to join them, however the people honored them. 5.14. More believers were added to the Lord, multitudes of both men and women. 5.15. They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Peter came by, at the least his shadow might overshadow some of them. 5.16. Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed. 5.17. But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy 5.18. and laid hands on the apostles, and put them in public custody. 5.19. But an angel of the Lord opened the prison doors by night, and brought them out, and said 5.20. Go stand and speak in the temple to the people all the words of this life. 5.21. When they heard this, they entered into the temple about daybreak, and taught. But the high priest came, and those who were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 5.27. When they had brought them, they set them before the council. The high priest questioned them 5.28. saying, "Didn't we strictly charge you not to teach in this name? Behold, you have filled Jerusalem with your teaching, and intend to bring this man's blood on us. 5.29. But Peter and the apostles answered, "We must obey God rather than men. 5.30. The God of our fathers raised up Jesus, whom you killed, hanging him on a tree. 5.31. God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins. 5.32. We are His witnesses of these things; and so also is the Holy Spirit, whom God has given to those who obey him. 5.33. But they, when they heard this, were cut to the heart, and determined to kill them. 5.34. But one stood up in the council, a Pharisee named Gamaliel, a teacher of the law, honored by all the people, and commanded to take the apostles out a little while. 5.35. He said to them, "You men of Israel, be careful concerning these men, what you are about to do. 5.36. For before these days Theudas rose up, making himself out to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and came to nothing. 5.37. After this man, Judas of Galilee rose up in the days of the enrollment, and drew away some people after him. He also perished, and all, as many as obeyed him, were scattered abroad. 5.38. Now I tell you, refrain from these men, and leave them alone. For if this counsel or this work is of men, it will be overthrown. 5.39. But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God! 5.40. They agreed with him. Summoning the apostles, they beat them and charged them not to speak in the name of Jesus, and let them go. 5.41. They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for Jesus' name. 5.42. Every day, in the temple and at home, they never stopped teaching and preaching Jesus, the Christ. 6.1. Now in those days, when the number of the disciples was multiplying, there arose a grumbling of the Grecian Jews against the Hebrews because their widows were neglected in the daily service. 6.2. The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables. 6.3. Therefore select from among you, brothers, seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this business. 6.4. But we will continue steadfastly in prayer and in the ministry of the word. 6.5. These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch; 6.6. whom they set before the apostles. When they had prayed, they laid their hands on them. 6.7. The word of God increased and the number of the disciples multiplied in Jerusalem exceedingly. A great company of the priests were obedient to the faith. 6.11. Then they secretly induced men who said, "We have heard him speak blasphemous words against Moses and God. 6.14. For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us. 7.48. However, the Most High doesn't dwell in temples made with hands, as the prophet says 7.51. You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God 7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God! 7.59. They stoned Stephen as he called out, saying, "Lord Jesus, receive my Spirit! 7.60. He kneeled down, and cried with a loud voice, "Lord, don't hold this sin against them!" When he had said this, he fell asleep. 8.4. Therefore those who were scattered abroad went around preaching the word. 8.5. Philip went down to the city of Samaria, and proclaimed to them the Christ. 8.6. The multitudes listened with one accord to the things that were spoken by Philip, when they heard and saw the signs which he did. 8.7. For unclean spirits came out of many of those who had them. They came out, crying with a loud voice. Many who had been paralyzed and lame were healed. 8.8. There was great joy in that city. 8.9. But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one 8.10. to whom they all listened, from the least to the greatest, saying, "This man is that great power of God. 8.11. They listened to him, because for a long time he had amazed them with his sorceries. 8.12. But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 8.13. Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. 8.14. Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17. Then they laid their hands on them, and they received the Holy Spirit. 8.18. Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money 8.19. saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit. 8.20. But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! 8.21. You have neither part nor lot in this matter, for your heart isn't right before God. 8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.23. For I see that you are in the gall of bitterness and in the bondage of iniquity. 8.24. Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me. 8.25. They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans. 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. 9.11. 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. 9.14. 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. 9.21. 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! 9.27. 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 9.32. It happened, as Peter went throughout all those parts, he came down also to the saints who lived at Lydda. 9.33. There he found a certain man named Aeneas, who had been bedridden for eight years, because he was paralyzed. 9.34. Peter said to him, "Aeneas, Jesus Christ heals you. Get up and make your bed!" Immediately he arose. 9.35. All who lived at Lydda and in Sharon saw him, and they turned to the Lord. 9.36. Now there was at Joppa a certain disciple named Tabitha, which when translated, means Dorcas. This woman was full of good works and acts of mercy which she did. 9.37. It happened in those days that she fell sick, and died. When they had washed her, they laid her in an upper chamber. 9.38. As Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, imploring him not to delay in coming to them. 9.39. Peter got up and went with them. When he had come, they brought him into the upper chamber. All the widows stood by him weeping, and showing the coats and garments which Dorcas made while she was with them. 9.40. Peter put them all out, and kneeled down and prayed. Turning to the body, he said, "Tabitha, get up!" She opened her eyes, and when she saw Peter, she sat up. 9.41. He gave her his hand, and raised her up. Calling the saints and widows, he presented her alive. 9.42. It became known throughout all Joppa, and many believed in the Lord. 9.43. It happened, that he stayed many days in Joppa with one Simon, a tanner. 10.2. a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God. 10.3. At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, "Cornelius! 10.4. He, fastening his eyes on him, and being frightened, said, "What is it, Lord?"He said to him, "Your prayers and your gifts to the needy have gone up for a memorial before God. 10.5. Now send men to Joppa, and get Simon, who is surnamed Peter. 10.6. He lodges with one Simon, a tanner, whose house is by the seaside. 10.11. He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth 10.12. in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky. 10.13. A voice came to him, "Rise, Peter, kill and eat! 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean. 10.15. A voice came to him again the second time, "What God has cleansed, you must not make unholy. 10.16. This was done three times, and immediately the vessel was received up into heaven. 10.17. Now while Peter was very perplexed in himself what the vision which he had seen might mean, behold, the men who were sent by Cornelius, having made inquiry for Simon's house, stood before the gate 10.18. and called and asked whether Simon, who was surnamed Peter, was lodging there. 10.19. While Peter thought about the vision, the Spirit said to him, "Behold, three men seek you. 10.20. But arise, get down, and go with them, doubting nothing; for I have sent them. 10.38. even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him. 10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins. 10.48. He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days. 11.26. When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 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. 13.2. As they served the Lord and fasted, the Holy Spirit said, "Separate Barnabas and Saul for me, for the work to which I have called them. 13.3. Then, when they had fasted and prayed and laid their hands on them, they sent them away. 13.6. When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus 14.3. Therefore they stayed there a long time, speaking boldly in the Lord, who testified to the word of his grace, granting signs and wonders to be done by their hands. 14.8. At Lystra a certain man sat, impotent in his feet, a cripple from his mother's womb, who never had walked. 14.9. He was listening to Paul speaking, who, fastening eyes on him, and seeing that he had faith to be made whole 14.10. said with a loud voice, "Stand upright on your feet!" He leaped up and walked. 14.11. When the multitude saw what Paul had done, they lifted up their voice, saying in the language of Lycaonia, "The gods have come down to us in the likeness of men! 14.12. They called Barnabas "Jupiter," and Paul "Mercury," because he was the chief speaker. 14.13. The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice with the multitudes. 14.14. But when the apostles, Barnabas and Paul, heard of it, they tore their clothes, and sprang into the multitude, crying out 14.15. Men, why are you doing these things? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them; 14.16. who in the generations gone by allowed all the nations to walk in their own ways. 14.17. Yet he didn't leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness. 14.18. Even saying these things, they hardly stopped the multitudes from making a sacrifice to them. 14.22. confirming the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into the Kingdom of God. 14.23. When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord, on whom they had believed. 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 16.14. A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. 16.15. When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us. 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation! 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 16.25. But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. 18.8. Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized. 18.9. The Lord said to Paul in the night by a vision, "Don't be afraid, but speak and don't be silent; 18.26. He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately. 19.5. When they heard this, they were baptized into the name of the Lord Jesus. 19.6. When Paul had laid his hands on them, the Holy Spirit came on them, and they spoke with other languages, and prophesied. 19.8. He entered into the synagogue, and spoke boldly for a period of three months, reasoning and persuading about the things concerning the Kingdom of God. 19.11. God worked special miracles by the hands of Paul 19.12. so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out. 19.13. But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches. 19.14. There were seven sons of one Sceva, a Jewish chief priest, who did this. 19.15. The evil spirit answered, "Jesus I know, and Paul I know, but who are you? 19.16. The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. 19.17. This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified. 19.18. Many also of those who had believed came, confessing, and declaring their deeds. 19.19. Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver. 19.20. So the word of the Lord was growing and becoming mighty. 20.7. On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight. 20.8. There were many lights in the upper chamber where we were gathered together. 20.9. A certain young man named Eutychus sat in the window, weighed down with deep sleep. As Paul spoke still longer, being weighed down by his sleep, he fell down from the third story, and was taken up dead. 20.10. Paul went down, and fell on him, and embracing him said, "Don't be troubled, for his life is in him. 20.11. When he had gone up, and had broken bread, and eaten, and had talked with them a long while, even until break of day, he departed. 20.12. They brought the boy alive, and were not a little comforted. 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. 20.36. When he had spoken these things, he kneeled down and prayed with them all. 21.5. When it happened that we had accomplished the days, we departed and went on our journey. They all, with wives and children, brought us on our way until we were out of the city. Kneeling down on the beach, we prayed. 21.26. Then Paul took the men, and the next day, purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them. 22.8. I answered, 'Who are you, Lord?' He said to me, 'I am Jesus of Nazareth, whom you persecute.' 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 24.5. For we have found this man to be a plague, an instigator of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. 25.25. But when I found that he had committed nothing worthy of death, and as he himself appealed to the emperor I determined to send him. 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. 27.23. For there stood by me this night an angel, belonging to the God whose I am and whom I serve 27.24. saying, 'Don't be afraid, Paul. You must stand before Caesar. Behold, God has granted you all those who sail with you.' 28.7. Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us, and courteously entertained us three days. 28.8. It was so, that the father of Publius lay sick of fever and dysentery. Paul entered in to him, prayed, and laying his hands on him, healed him. 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. 28.31. preaching the Kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, without hinderance.
24. New Testament, Ephesians, 5.26-5.27, 5.31-5.32 (1st cent. CE - 1st cent. CE)

5.26. that he might sanctify it, having cleansed it by the washing of water with the word 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.31. For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh. 5.32. This mystery is great, but I speak concerning Christ and of the assembly.
25. New Testament, Galatians, 2.9, 5.4 (1st cent. CE - 1st cent. CE)

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. 5.4. You are alienated from Christ, you who desire to be justified by thelaw. You have fallen away from grace.
26. New Testament, Philippians, 4.1-4.9 (1st cent. CE - 1st cent. CE)

4.1. Therefore, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, my beloved. 4.2. I exhort Euodia, and I exhort Syntyche, to think the same way in the Lord. 4.3. Yes, I beg you also, true yoke-fellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life. 4.4. Rejoice in the Lord always! Again I will say, Rejoice! 4.5. Let your gentleness be known to all men. The Lord is at hand. 4.6. In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God. 4.7. The peace of God, which surpasses all understanding, will guard your hearts and your thoughts in Christ Jesus. 4.8. Finally, brothers, whatever things are true, whatever things are honorable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report; if there is any virtue, and if there is any praise, think about these things. 4.9. The things which you learned, received, heard, and saw in me: do these things, and the God of peace will be with you.
27. New Testament, Romans, 6.3-6.11, 8.39, 9.3 (1st cent. CE - 1st cent. CE)

6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.6. knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 6.7. For he who has died has been freed from sin. 6.8. But if we died with Christ, we believe that we will also live with him; 6.9. knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! 6.10. For the death that he died, he died to sin one time; but the life that he lives, he lives to God. 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 9.3. For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh
28. New Testament, John, 5.5-5.9, 6.5-6.13, 6.23, 6.69, 9.1-9.12, 13.23-13.25, 14.13-14.14, 15.7, 15.16, 16.23-16.24, 16.26, 18.15-18.16, 19.26, 20.2-20.8, 21.7, 21.15-21.17, 21.20-21.24 (1st cent. CE - 1st cent. CE)

5.5. A certain man was there, who had been sick for thirty-eight years. 5.6. When Jesus saw him lying there, and knew that he had been sick for a long time, he asked him, "Do you want to be made well? 5.7. The sick man answered him, "Sir, I have no one to put me into the pool when the water is stirred up, but while I'm coming, another steps down before me. 5.8. Jesus said to him, "Arise, take up your mat, and walk. 5.9. Immediately, the man was made well, and took up his mat and walked. Now it was the Sabbath on that day. 6.5. Jesus therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Philip, "Where are we to buy bread, that these may eat? 6.6. This he said to test him, for he himself knew what he would do. 6.7. Philip answered him, "Two hundred denarii worth of bread is not sufficient for them, that everyone of them may receive a little. 6.8. One of his disciples, Andrew, Simon Peter's brother, said to him 6.9. There is a boy here who has five barley loaves and two fish, but what are these among so many? 6.10. Jesus said, "Have the people sit down." Now there was much grass in that place. So the men sat down, in number about five thousand. 6.11. Jesus took the loaves; and having given thanks, he distributed to the disciples, and the disciples to those who were sitting down; likewise also of the fish as much as they desired. 6.12. When they were filled, he said to his disciples, "Gather up the broken pieces which are left over, that nothing be lost. 6.13. So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten. 6.23. However boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks. 6.69. We have come to believe and know that you are the Christ, the Son of the living God. 9.1. As he passed by, he saw a man blind from birth. 9.2. His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind? 9.3. Jesus answered, "Neither did this man sin, nor his parents; but, that the works of God might be revealed in him. 9.4. I must work the works of him who sent me, while it is day. The night is coming, when no one can work. 9.5. While I am in the world, I am the light of the world. 9.6. When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man's eyes with the mud 9.7. and said to him, "Go, wash in the pool of Siloam" (which means "Sent"). So he went away, washed, and came back seeing. 9.8. The neighbors therefore, and those who saw that he was blind before, said, "Isn't this he who sat and begged? 9.9. Others were saying, "It is he." Still others were saying, "He looks like him."He said, "I am he. 9.10. They therefore were asking him, "How were your eyes opened? 9.11. He answered, "A man called Jesus made mud, anointed my eyes, and said to me, "Go to the pool of Siloam, and wash." So I went away and washed, and I received sight. 9.12. Then they asked him, "Where is he?"He said, "I don't know. 13.23. One of his disciples, whom Jesus loved, was at the table, leaning against Jesus' breast. 13.24. Simon Peter therefore beckoned to him, and said to him, "Tell us who it is of whom he speaks. 13.25. He, leaning back, as he was, on Jesus' breast, asked him, "Lord, who is it? 14.13. Whatever you will ask in my name, that will I do, that the Father may be glorified in the Son. 14.14. If you will ask anything in my name, I will do it. 15.7. If you remain in me, and my words remain in you, you will ask whatever you desire, and it will be done to you. 15.16. You didn't choose me, but I chose you, and appointed you, that you should go and bear fruit, and that your fruit should remain; that whatever you will ask of the Father in my name, he may give it to you. 16.23. In that day you will ask me no questions. Most assuredly I tell you, whatever you may ask of the Father in my name, he will give it to you. 16.24. Until now, you have asked nothing in my name. Ask, and you will receive, that your joy may be made full. 16.26. In that day you will ask in my name; and I don't say to you, that I will pray to the Father for you 18.15. Simon Peter followed Jesus, as did another disciple. Now that disciple was known to the high priest, and entered in with Jesus into the court of the high priest; 18.16. but Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought in Peter. 19.26. Therefore when Jesus saw his mother, and the disciple whom he loved standing there, he said to his mother, "Woman, behold your son! 20.2. Therefore she ran and came to Simon Peter, and to the other disciple whom Jesus loved, and said to them, "They have taken away the Lord out of the tomb, and we don't know where they have laid him! 20.3. Therefore Peter and the other disciple went out, and they went toward the tomb. 20.4. They both ran together. The other disciple outran Peter, and came to the tomb first. 20.5. Stooping and looking in, he saw the linen cloths lying, yet he didn't enter in. 20.6. Then Simon Peter came, following him, and entered into the tomb. He saw the linen cloths lying 20.7. and the cloth that had been on his head, not lying with the linen cloths, but rolled up in a place by itself. 20.8. So then the other disciple who came first to the tomb also entered in, and he saw and believed. 21.7. That disciple therefore whom Jesus loved said to Peter, "It's the Lord!"So when Simon Peter heard that it was the Lord, he wrapped his coat around him (for he was naked), and threw himself into the sea. 21.15. So when they had eaten their breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love me more than these?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Feed my lambs. 21.16. He said to him again a second time, "Simon, son of Jonah, do you love me?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Tend my sheep. 21.17. He said to him the third time, "Simon, son of Jonah, do you have affection for me?"Peter was grieved because he asked him the third time, "Do you have affection for me?" He said to him, "Lord, you know everything. You know that I have affection for you."Jesus said to him, "Feed my sheep. 21.20. Then Peter, turning around, saw a disciple following. This was the disciple whom Jesus sincerely loved, the one who had also leaned on Jesus' breast at the supper and asked, "Lord, who is going to betray You? 21.21. Peter seeing him, said to Jesus, "Lord, what about this man? 21.22. Jesus said to him, "If I desire that he stay until I come, what is that to you? You follow me. 21.23. This saying therefore went out among the brothers, that this disciple wouldn't die. Yet Jesus didn't say to him that he wouldn't die, but, "If I desire that he stay until I come, what is that to you? 21.24. This is the disciple who testifies about these things, and wrote these things. We know that his witness is true.
29. New Testament, Luke, 1.8-1.10, 1.13, 1.35, 1.43, 1.74, 2.29-2.30, 2.36-2.38, 4.16-4.21, 4.24, 4.31-4.37, 4.40-4.41, 4.43, 5.12-5.14, 6.19-6.20, 7.1-7.17, 8.1, 8.10, 8.32-8.39, 8.41, 8.49, 8.51, 9.11, 9.16, 9.28, 9.60, 9.62, 10.9, 11.2, 11.20, 12.32, 12.37, 13.18, 13.20, 13.22, 13.27-13.29, 13.34-13.35, 14.15, 16.16, 17.26-17.27, 17.33-17.34, 18.1-18.8, 18.16-18.17, 18.24-18.25, 18.37, 19.11, 19.42-19.44, 19.46, 20.42-20.44, 21.22, 21.27, 22.8, 22.16-22.19, 22.29, 23.33-23.34, 23.36, 23.39-23.43, 23.46, 23.51, 24.29, 24.53 (1st cent. CE - 1st cent. CE)

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. 1.13. 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. 1.35. 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. 1.43. Why am I so favored, that the mother of my Lord should come to me? 1.74. To grant to us that we, being delivered out of the hand of our enemies, should serve him without fear 2.29. Now you are releasing your servant, Master, According to your word, in peace; 2.30. For my eyes have seen your salvation 2.36. There was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher (she was of a great age, having lived with a husband seven years from her virginity 2.37. and she had been a widow for about eighty-four years), who didn't depart from the temple, worshipping with fastings and petitions night and day. 2.38. Coming up at that very hour, she gave thanks to the Lord, and spoke of him to all those who were looking for redemption in Jerusalem. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.31. He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day 4.32. and they were astonished at his teaching, for his word was with authority. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God! 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out! 4.37. News about him went out into every place of the surrounding region. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 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. 4.43. But he said to them, "I must preach the good news of the Kingdom of God to the other cities also. For this reason I have been sent. 5.12. It happened, while he was in one of the cities, behold, there was a man full of leprosy. When he saw Jesus, he fell on his face, and begged him, saying, "Lord, if you want to, you can make me clean. 5.13. He stretched out his hand, and touched him, saying, "I want to. Be made clean."Immediately the leprosy left him. 5.14. He charged him to "Tell no one, but go your way, and show yourself to the priest, and offer for your cleansing according to what Moses commanded, for a testimony to them. 6.19. All the multitude sought to touch him, for power came out from him and healed them all. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 7.1. After he had finished speaking in the hearing of the people, he entered into Capernaum. 7.2. A certain centurion's servant, who was dear to him, was sick and at the point of death. 7.3. When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. 7.4. When they came to Jesus, they begged him earnestly, saying, "He is worthy for you to do this for him 7.5. for he loves our nation, and he built our synagogue for us. 7.6. Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, don't trouble yourself, for I am not worthy for you to come under my roof. 7.7. Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed. 7.8. For I also am a man placed under authority, having under myself soldiers. I tell this one, 'Go!' and he goes; and to another, 'Come!' and he comes; and to my servant, 'Do this,' and he does it. 7.9. When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel. 7.10. Those who were sent, returning to the house, found that the servant who had been sick was well. 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don't cry. 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise! 7.15. He who was dead sat up, and began to speak. And he gave him to his mother. 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! 7.17. This report went out concerning him in the whole of Judea, and in all the surrounding region. 8.1. It happened soon afterwards, that he went about through cities and villages, preaching and bringing the good news of the Kingdom of God. With him were the twelve 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.' 8.32. Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. He allowed them. 8.33. The demons came out from the man, and entered into the pigs, and the herd rushed down the steep bank into the lake, and were drowned. 8.34. When those who fed them saw what had happened, they fled, and told it in the city and in the country. 8.35. People went out to see what had happened. They came to Jesus, and found the man from whom the demons had gone out, sitting at Jesus' feet, clothed and in his right mind; and they were afraid. 8.36. Those who saw it told them how he who had been possessed by demons was healed. 8.37. All the people of the surrounding country of the Gadarenes asked him to depart from them, for they were very much afraid. He entered into the boat, and returned. 8.38. But the man from whom the demons had gone out begged him that he might go with him, but Jesus sent him away, saying 8.39. Return to your house, and declare what great things God has done for you." He went his way, proclaiming throughout the whole city what great things Jesus had done for him. 8.41. Behold, there came a man named Jairus, and he was a ruler of the synagogue. He fell down at Jesus' feet, and begged him to come into his house 8.49. While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher. 8.51. When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the girl, and her mother. 9.11. But the multitudes, perceiving it, followed him. He welcomed them, and spoke to them of the Kingdom of God, and he cured those who needed healing. 9.16. He took the five loaves and the two fish, and looking up to the sky, he blessed them, and broke them, and gave them to the disciples to set before the multitude. 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 9.60. But Jesus said to him, "Leave the dead to bury their own dead, but you go and announce the Kingdom of God. 9.62. But Jesus said to him, "No one, having put his hand to the plow, and looking back, is fit for the Kingdom of God. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 12.32. Don't be afraid, little flock, for it is your Father's good pleasure to give you the Kingdom. 12.37. Blessed are those servants, whom the lord will find watching when he comes. Most assuredly I tell you, that he will dress himself, and make them recline, and will come and serve them. 13.18. He said, "What is the Kingdom of God like? To what shall I compare it? 13.20. Again he said, "To what shall I compare the Kingdom of God? 13.22. He went on his way through cities and villages, teaching, and traveling on to Jerusalem. 13.27. He will say, 'I tell you, I don't know where you come from. Depart from me, all you workers of iniquity.' 13.28. There will be weeping and gnashing of teeth, when you see Abraham, Isaac, Jacob, and all the prophets, in the Kingdom of God, and yourselves being thrown outside. 13.29. They will come from the east, west, north, and south, and will sit down in the Kingdom of God. 13.34. Jerusalem, Jerusalem, that kills the prophets, and stones those who are sent to her! How often I wanted to gather your children together, like a hen gathers her own brood under her wings, and you refused! 13.35. Behold, your house is left to you desolate. I tell you, you will not see me, until you say, 'Blessed is he who comes in the name of the Lord!' 14.15. When one of those who sat at the table with him heard these things, he said to him, "Blessed is he who will feast in the Kingdom of God! 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 17.26. As it happened in the days of Noah, even so will it be also in the days of the Son of Man. 17.27. They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. 17.33. Whoever seeks to save his life loses it, but whoever loses his life preserves it. 17.34. I tell you, in that night there will be two people in one bed. The one will be taken, and the other will be left. 18.1. He also spoke a parable to them that they must always pray, and not give up 18.2. saying, "There was a judge in a certain city who didn't fear God, and didn't respect man. 18.3. A widow was in that city, and she often came to him, saying, 'Defend me from my adversary!' 18.4. He wouldn't for a while, but afterward he said to himself, 'Though I neither fear God, nor respect man 18.5. yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.' 18.6. The Lord said, "Listen to what the unrighteous judge says. 18.7. Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them? 18.8. I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth? 18.16. Jesus summoned them, saying, "Allow the little children to come to me, and don't hinder them, for the Kingdom of God belongs to such as these. 18.17. Most assuredly, I tell you, whoever doesn't receive the Kingdom of God like a little child, he will in no way enter into it. 18.24. Jesus, seeing that he became very sad, said, "How hard it is for those who have riches to enter into the Kingdom of God! 18.25. For it is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the Kingdom of God. 18.37. They told him that Jesus of Nazareth was passing by. 19.11. As they heard these things, he went on and told a parable, because he was near Jerusalem, and they supposed that the Kingdom of God would be revealed immediately. 19.42. saying, "If you, even you, had known today the things which belong to your peace! But now, they are hidden from your eyes. 19.43. For the days will come on you, when your enemies will throw up a barricade against you, surround you, hem you in on every side 19.44. and will dash you and your children within you to the ground. They will not leave in you one stone on another, because you didn't know the time of your visitation. 19.46. saying to them, "It is written, 'My house is a house of prayer,' but you have made it a 'den of robbers'! 20.42. David himself says in the book of Psalms, 'The Lord said to my Lord,"Sit at my right hand 20.43. Until I make your enemies the footstool of your feet."' 20.44. David therefore calls him Lord, so how is he his son? 21.22. For these are days of vengeance, that all things which are written may be fulfilled. 21.27. Then they will see the Son of Man coming in a cloud with power and great glory. 22.8. He sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat. 22.16. for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God. 22.17. He received a cup, and when he had given thanks, he said, "Take this, and share it among yourselves 22.18. for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes. 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me. 22.29. I confer on you a kingdom, even as my Father conferred on me 23.33. When they came to the place that is called The Skull, they crucified him there with the criminals, one on the right and the other on the left. 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. 23.36. The soldiers also mocked him, coming to him and offering him vinegar 23.39. One of the criminals who was hanged insulted him, saying, "If you are the Christ, save yourself and us! 23.40. But the other answered, and rebuking him said, "Don't you even fear God, seeing you are under the same condemnation? 23.41. And we indeed justly, for we receive the due reward for our deeds, but this man has done nothing wrong. 23.42. He said to Jesus, "Lord, remember me when you come into your kingdom. 23.43. Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise. 23.46. Jesus, crying with a loud voice, said, "Father, into your hands I commit my spirit!" Having said this, he breathed his last. 23.51. (he had not consented to their counsel and deed), from Arimathaea, a city of the Jews, who was also waiting for the Kingdom of God: 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. 24.53. and were continually in the temple, praising and blessing God. Amen.
30. New Testament, Mark, 1.16-1.26, 1.31, 1.41, 2.5, 2.9, 2.11, 3.5, 3.10, 3.14-3.17, 5.23, 5.25, 5.37, 5.41, 6.5-6.13, 6.41, 6.45-6.52, 7.33, 8.6, 8.22-8.25, 9.2, 10.52, 13.3, 14.22-14.23 (1st cent. CE - 1st cent. CE)

1.16. Passing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea, for they were fishermen. 1.17. Jesus said to them, "Come after me, and I will make you into fishers for men. 1.18. Immediately they left their nets, and followed him. 1.19. Going on a little further from there, he saw James the son of Zebedee, and John, his brother, who were also in the boat mending the nets. 1.20. Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him. 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him! 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean. 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you. 2.9. Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' 2.11. I tell you, arise, take up your mat, and go to your house. 3.5. When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. 3.10. For he had healed many, so that as many as had diseases pressed on him that they might touch him. 3.14. He appointed twelve, that they might be with him, and that he might send them out to preach 3.15. and to have authority to heal sicknesses and to cast out demons: 3.16. Simon, to whom he gave the name Peter; 3.17. James the son of Zebedee; John, the brother of James, and he surnamed them Boanerges, which means, Sons of Thunder; 5.23. and begged him much, saying, "My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live. 5.25. A certain woman, who had an issue of blood for twelve years 5.37. He allowed no one to follow him, except Peter, James, and John the brother of James. 5.41. Taking the child by the hand, he said to her, "Talitha cumi;" which means, being interpreted, "Young lady, I tell you, get up. 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.6. He marveled because of their unbelief. He went around the villages teaching. 6.7. He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. 6.8. He charged them that they should take nothing for their journey, except a staff only: no bread, no wallet, no money in their purse 6.9. but to wear sandals, and not put on two tunics. 6.10. He said to them, "Wherever you enter into a house, stay there until you depart from there. 6.11. Whoever will not receive you nor hear you, as you depart from there, shake off the dust that is under your feet for a testimony against them. Assuredly, I tell you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city! 6.12. They went out and preached that people should repent. 6.13. They cast out many demons, and anointed many with oil who were sick, and healed them. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.45. Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 6.46. After he had taken leave of them, he went up the mountain to pray. 6.47. When evening had come, the boat was in the midst of the sea, and he was alone on the land. 6.48. Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them 6.49. but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out; 6.50. for they all saw him, and were troubled. But he immediately spoke with them, and said to them, "Cheer up! It is I! Don't be afraid. 6.51. He got into the boat with them; and the wind ceased, and they were very amazed among themselves, and marveled; 6.52. for they hadn't understood about the loaves, but their hearts were hardened. 7.33. He took him aside from the multitude, privately, and put his fingers into his ears, and he spat, and touched his tongue. 8.6. He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them, and gave them to his disciples to serve, and they served the multitude. 8.22. He came to Bethsaida. They brought a blind man to him, and begged him to touch him. 8.23. He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything. 8.24. He looked up, and said, "I see men; for I see them like trees walking. 8.25. Then again he laid his hands on his eyes. He looked intently, and was restored, and saw everyone clearly. 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 10.52. Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way. 13.3. As he sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body. 14.23. He took the cup, and when he had given thanks, he gave to them. They all drank of it.
31. New Testament, Matthew, 1.23, 2.23, 5.39, 8.1-8.3, 14.19, 15.36, 17.1, 17.20, 18.5, 18.19-18.20, 26.26-26.27, 26.71, 28.19-28.20 (1st cent. CE - 1st cent. CE)

1.23. Behold, the virgin shall be with child, And shall bring forth a son. They shall call his name Immanuel;" Which is, being interpreted, "God with us. 2.23. 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. 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 8.1. When he came down from the mountain, great multitudes followed him. 8.2. Behold, a leper came to him and worshiped him, saying, "Lord, if you want to, you can make me clean. 8.3. Jesus stretched out his hand, and touched him, saying, "I want to. Be made clean." Immediately his leprosy was cleansed. 14.19. He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes. 15.36. and he took the seven loaves and the fish. He gave thanks and broke them, and gave to the disciples, and the disciples to the multitudes. 17.1. After six days, Jesus took with him Peter, James, and John his brother, and brought them up into a high mountain by themselves. 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 18.5. Whoever receives one such little child in my name receives me 18.19. Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 18.20. For where two or three are gathered together in my name, there I am in the midst of them. 26.26. As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body. 26.27. He took the cup, gave thanks, and gave to them, saying, "All of you drink it 26.71. When he had gone out onto the porch, someone else saw him, and said to those who were there, "This man also was with Jesus of Nazareth. 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.
32. Anon., The Acts of John, 34-36, 33 (2nd cent. CE - 3rd cent. CE)

33. Ye men of Ephesus, learn first of all wherefore I am visiting in your city, or what is this great confidence which I have towards you, so that it may become manifest to this general assembly and to all of you (or, so that I manifest myself to). I have been sent, then, upon a mission which is not of man's ordering, and not upon any vain journey; neither am I a merchant that make bargains or exchanges; but Jesus Christ whom I preach, being compassionate and kind, desireth by my means to convert all of you who are held in unbelief and sold unto evil lusts, and to deliver you from error; and by his power will I confound even the unbelief of your praetor, by raising up them that lie before you, whom ye all behold, in what plight and in what sicknesses they are. And to do this (to confound Andronicus) is not possible for me if they perish: therefore shall they be healed.
33. Anon., Acts of John, 34-36, 33 (2nd cent. CE - 3rd cent. CE)

33. Ye men of Ephesus, learn first of all wherefore I am visiting in your city, or what is this great confidence which I have towards you, so that it may become manifest to this general assembly and to all of you (or, so that I manifest myself to). I have been sent, then, upon a mission which is not of man's ordering, and not upon any vain journey; neither am I a merchant that make bargains or exchanges; but Jesus Christ whom I preach, being compassionate and kind, desireth by my means to convert all of you who are held in unbelief and sold unto evil lusts, and to deliver you from error; and by his power will I confound even the unbelief of your praetor, by raising up them that lie before you, whom ye all behold, in what plight and in what sicknesses they are. And to do this (to confound Andronicus) is not possible for me if they perish: therefore shall they be healed.
34. Anon., Acts of Peter, 29 (2nd cent. CE - 3rd cent. CE)

35. Justin, Dialogue With Trypho, 16 (2nd cent. CE - 2nd cent. CE)

16. Justin: And God himself proclaimed by Moses, speaking thus: 'And circumcise the hardness of your hearts, and no longer stiffen the neck. For the Lord your God is both Lord of lords, and a great, mighty, and terrible God, who regards not persons, and takes not rewards.' And in Leviticus: 'Because they have transgressed against Me, and despised Me, and because they have walked contrary to Me, I also walked contrary to them, and I shall cut them off in the land of their enemies. Then shall their uncircumcised heart be turned. Leviticus 26:40-41 For the circumcision according to the flesh, which is from Abraham, was given for a sign; that you may be separated from other nations, and from us; and that you alone may suffer that which you now justly suffer; and that your land may be desolate, and your cities burned with fire; and that strangers may eat your fruit in your presence, and not one of you may go up to Jerusalem.' For you are not recognised among the rest of men by any other mark than your fleshly circumcision. For none of you, I suppose, will venture to say that God neither did nor does foresee the events, which are future, nor foreordained his deserts for each one. Accordingly, these things have happened to you in fairness and justice, for you have slain the Just One, and His prophets before Him; and now you reject those who hope in Him, and in Him who sent Him- God the Almighty and Maker of all things- cursing in your synagogues those that believe in Christ. For you have not the power to lay hands upon us, on account of those who now have the mastery. But as often as you could, you did so. Wherefore God, by Isaiah, calls to you, saying, 'Behold how the righteous man perished, and no one regards it. For the righteous man is taken away from before iniquity. His grave shall be in peace, he is taken away from the midst. Draw near hither, you lawless children, seed of the adulterers, and children of the whore. Against whom have you sported yourselves, and against whom have you opened the mouth, and against whom have you loosened the tongue?' Isaiah 57:1-4
36. Lucian, The Lover of Lies, 16 (2nd cent. CE - 2nd cent. CE)

37. Philostratus The Athenian, Life of Apollonius, 3.38, 4.20, 4.44 (2nd cent. CE

3.38. THIS discussion was interrupted by the appearance among the sages of the messenger bringing in certain Indians who were in want of succor. And he brought forward a poor woman who interceded in behalf of her child, who was, she said, a boy of sixteen years of age, but had been for two years possessed by a devil. Now the character of the devil was that of a mocker and a liar. Here one of the sages asked, why she said this, and she replied: This child of mine is extremely good-looking, and therefore the devil is amorous of him and will not allow him to retain his reason, nor will he permit him to go to school, or to learn archery, nor even to remain at home, but drives him out into desert places. And the boy does not even retain his own voice, but speaks in a deep hollow tone, as men do; and he looks at you with other eyes rather than with his own. As for myself I weep over all this and I tear my cheeks, and I rebuke my son so far as I well may; but he does not know me. And I made my mind to repair hither, indeed I planned to do so a year ago; only the demon discovered himself using my child as a mask, and what he told me was this, that he was the ghost of man, who fell long ago in battle, but that at death he was passionately attached to his wife. Now he had been dead for only three days when his wife insulted their union by marrying another man, and the consequence was that he had come to detest the love of women, and had transferred himself wholly into this boy. But he promised, if I would only not denounce him to yourselves, to endow the child with many noble blessings. As for myself, I was influenced by these promises; but he has put me off and off for such a long time now, that he has got sole control of my household, yet has no honest or true intentions. Here the sage asked afresh, if the boy was at hand; and she said not, for, although she had done all she could to get him to come with her, the demon had threatened her with steep places and precipices and declared that he would kill her son, in case, she added, I haled him hither for trial. Take courage, said the sage, for he will not slay him when he has read this. And so saying he drew a letter out of his bosom and gave it to the woman; and the letter, it appears, was addressed to the ghost and contained threats of an alarming kind. 4.20. Now while he was discussing the question of libations, there chanced to be present in his audience a young dandy who bore so evil a reputation for licentiousness that his conduct had long been the subject of coarse street-corner songs. His home was Corcyra, and he traced his pedigree to Alcinous the Phaeacian who entertained Odysseus. Apollonius then was talking about libations, and was urging them not to drink out of a particular cup, but to reserve it for the gods, without ever touching it or drinking out of it. But when he also urged them to have handles on the cup, and to pour the libation over the handle, because that is the part at which men are least likely to drink, the youth burst out into loud and coarse laughter, and quite drowned his voice. Then Apollonius looked up and said: It is not yourself that perpetrates this insult, but the demon, who drives you without your knowing it. And in fact the youth was, without knowing it, possessed by a devil; for he would laugh at things that no one else laughed at, and then would fall to weeping for no reason at all, and he would talk and sing to himself. Now most people thought that it was boisterous humor of youth which led him into excesses; but he was really the mouthpiece of a devil, though it only seemed a drunken frolic in which on that occasion he was indulging. Now, when Apollonius gazed on him, the ghost in him began to utter cries of fear and rage, such as one hears from people who are being branded or racked; and the ghost swore that he would leave the you man alone and never take possession of any man again. But Apollonius addressed him with anger, as a master might a shifty, rascally, and shameless slave and so on, and he ordered him to quit the young man and show by a visible sign that he had done so. I will throw down yonder statue, said the devil, and pointed to one of the images which were there in the Royal Stoa, for there it was that the scene took place. But when the statue began by moving gently, and then fell down, it would defy anyone to describe the hubbub which arose thereat and the way they clapped their hand with wonder. But the young man rubbed his eyes as if he had just woke up, and he looked towards the rays of the sun, and assumed a modest aspect, as all had their attention concentrated on him; for he no longer showed himself licentious, nor did he stare madly about, but he had returned to his own self, as thoroughly as if he had been treated with drugs; and he gave up his dainty dress and summery garments and the rest of his sybaritic way of life, and he fell in love with the austerity of philosophers, and donned their cloak, and stripping off his old self modeled his life and future upon that of Apollonius. 4.44. Just then a distemper broke out in Rome, called by the physicians influenza; and it was attended, it seems, by coughings, and the voice of speakers was affected by it. Now the temples were full of people supplicating the gods, because Nero had a swollen throat, and his voice was hoarse. But Apollonius vehemently denounced the folly of the crowd, though without rebuking anyone in particular; nay, he even restrained Menippus, who was irritated by such goings on, and persuaded him to moderate his indignation, urging him to pardon the gods if they did show pleasure in the mimes of buffoons. This utterance was reported to Tigellinus, who immediately sent police to take him to prison, and summoned him to defend himself from the charge of impiety against Nero. And an accuser was retained against him who had already undone a great many people, and won a number of such Olympic victories. This accuser too held in his hands a scroll of paper on which the charge was written out, and he brandished it like a sword against the sage, and declared that it was so sharp that it would slay and ruin him. But when Tigellinus unrolled the scroll, and did not find upon it the trace of a single word or letter, and his eyes fell on a perfectly blank book, he came to the conclusion that he had to do with a demon; and this is said also subsequently to have been the feeling which Domitian afterwards entertained towards Apollonius. Tigellinus then took his victim apart into a secret tribunal, in which this class of magistrate tries in private the most important charges; and having ordered all to leave the court he plied him with questions, asking who he was. Apollonius gave his father's name and that of his country, and explained his motive in practicing wisdom, declaring that the sole use he had made of it was to gain knowledge of the gods and an understanding of human affairs, for that the difficulty of knowing another man exceeded that of knowing oneself. And about the demons, said Tigellinus, and the apparitions of specters, how, O Apollonius, do you exorcise them? In the same way, he answered, as I should murderers and impious men. This was a sarcastic allusion to Tigellinus himself, for he taught and encouraged in Nero every excess of cruelty and wanton violence. And, said the other, could you prophesy, if I asked you to? How, said Apollonius, can I, being no prophet? And yet, replied the other, they say that it is you who predicted that some great event would come to pass and yet not come to pass. Quite true, said Apollonius, is what you heard; but you must not put this down to any prophetic gift, but rather to the wisdom which God reveals to wise men. And, said the other, why are you not afraid of Nero? Because, said Apollonius, the same God who allows him to seem formidable, has also granted to me to feel no fear. And what do you think, said the other, about Nero? And Apollonius answered: Much better than you do; for you think it dignified for him to sing, but I think it dignified for him to keep silent. Tigellinus was astonished and said: You may go, but you must give sureties for your person. And Apollonius answered: And who can go surety for a body that no one can bind? This answer struck Tigellinus as inspired and above the wit of man; and as he was careful not to fight with a god, he said: You may go wherever you choose, for you are too powerful to be controlled by me.
38. Tertullian, Against Marcion, 4.8 (2nd cent. CE - 3rd cent. CE)

4.8. The Christ of the Creator had to be called a Nazarene according to prophecy; whence the Jews also designate us, on that very account, Nazerenes after Him. For we are they of whom it is written, Her Nazarites were whiter than snow; Lamentations 4:7 even they who were once defiled with the stains of sin, and darkened with the clouds of ignorance. But to Christ the title Nazarene was destined to become a suitable one, from the hiding-place of His infancy, for which He went down and dwelt at Nazareth, to escape from Archelaus the son of Herod. This fact I have not refrained from mentioning on this account, because it behooved Marcion's Christ to have forborne all connection whatever with the domestic localities of the Creator's Christ, when he had so many towns in Jud a which had not been by the prophets thus assigned to the Creator's Christ. But Christ will be (the Christ) of the prophets, wheresoever He is found in accordance with the prophets. And yet even at Nazareth He is not remarked as having preached anything new, Luke 4:23 while in another verse He is said to have been rejected Luke 4:29 by reason of a simple proverb. Luke 4:24 Here at once, when I observe that they laid their hands on Him, I cannot help drawing a conclusion respecting His bodily substance, which cannot be believed to have been a phantom, since it was capable of being touched and even violently handled, when He was seized and taken and led to the very brink of a precipice. For although He escaped through the midst of them, He had already experienced their rough treatment, and afterwards went His way, no doubt because the crowd (as usually happens) gave way, or was even broken through; but not because it was eluded as by an impalpable disguise, which, if there had been such, would not at all have submitted to any touch. Tangere enim et tangi, nisi corpus, nulla potest res, is even a sentence worthy of a place in the world's wisdom. In short, He did himself touch others, upon whom He laid His hands, which were capable of being felt, and conferred the blessings of healing, Luke 4:40 which were not less true, not less unimaginary, than were the hands wherewith He bestowed them. He was therefore the very Christ of Isaiah, the healer of our sicknesses. Surely, says he, He has borne our griefs and carried our sorrows. Now the Greeks are accustomed to use for carry a word which also signifies to take away. A general promise is enough for me in passing. Whatever were the cures which Jesus effected, He is mine. We will come, however, to the kinds of cures. To liberate men, then, from evil spirits, is a cure of sickness. Accordingly, wicked spirits (just in the manner of our former example) used to go forth with a testimony, exclaiming, You are the Son of God, Luke 4:41 - of what God, is clear enough from the case itself. But they were rebuked, and ordered not to speak; precisely because Christ willed Himself to be proclaimed by men, not by unclean spirits, as the Son of God- even that Christ alone to whom this was befitting, because He had sent beforehand men through whom He might become known, and who were assuredly worthier preachers. It was natural to Him to refuse the proclamation of an unclean spirit, at whose command there was an abundance of saints. He, however, who had never been foretold (if, indeed, he wished to be acknowledged; for if he did not wish so much, his coming was in vain), would not have spurned the testimony of an alien or any sort of substance, who did not happen to have a substance of his own, but had descended in an alien one. And now, too, as the destroyer also of the Creator, he would have desired nothing better than to be acknowledged by His spirits, and to be divulged for the sake of being feared: only that Marcion says that his god is not feared; maintaining that a good being is not an object of fear, but only a judicial being, in whom reside the grounds of fear- anger, severity, judgments, vengeance, condemnation. But it was from fear, undoubtedly, that the evil spirits were cowed. Therefore they confessed that (Christ) was the Son of a God who was to be feared, because they would have an occasion of not submitting if there were none for fearing. Besides, He showed that He was to be feared, because He drove them out, not by persuasion like a good being, but by command and reproof. Or else did he reprove them, because they were making him an object of fear, when all the while he did not want to be feared? And in what manner did he wish them to go forth, when they could not do so except with fear? So that he fell into the dilemma of having to conduct himself contrary to his nature, whereas he might in his simple goodness have at once treated them with leniency. He fell, too, into another false position - of prevarication, when he permitted himself to be feared by the demons as the Son of the Creator, that he might drive them out, not indeed by his own power, but by the authority of the Creator. He departed, and went into a desert place. Luke 4:42 This was, indeed, the Creator's customary region. It was proper that the Word should there appear in body, where He had aforetime, wrought in a cloud. To the gospel also was suitable that condition of place which had once been determined on for the law. Let the wilderness and the solitary place, therefore, be glad and rejoice; so had Isaiah promised. Isaiah 35:1 When stayed by the crowds, He said, I must preach the kingdom of God to other cities also. Luke 4:42-43 Had He displayed His God anywhere yet? I suppose as yet nowhere. But was He speaking of those who knew of another god also? I do not believe so. If, therefore, neither He had preached, nor they had known, any other God but the Creator, He was announcing the kingdom of that God whom He knew to be the only God known to those who were listening to Him.
39. Tertullian, On Baptism, 9.1, 16.1-16.2 (2nd cent. CE - 3rd cent. CE)

40. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

17b. אין פרץ שלא תהא סיעתנו כסיעתו של דוד שיצא ממנו אחיתופל ואין יוצאת שלא תהא סיעתנו כסיעתו של שאול שיצא ממנו דואג האדומי ואין צוחה שלא תהא סיעתנו כסיעתו של אלישע שיצא ממנו גחזי ברחובותינו שלא יהא לנו בן או תלמיד שמקדיח תבשילו ברבים: (ישעיהו מו, יב),שמעו אלי אבירי לב הרחוקים מצדקה רב ושמואל ואמרי לה רבי יוחנן ורבי אלעזר חד אמר כל העולם כולו נזונין בצדקה והם נזונין בזרוע וחד אמר כל העולם כולו נזונין בזכותם והם אפילו בזכות עצמן אין נזונין כדרב יהודה אמר רב,דאמר רב יהודה אמר רב בכל יום ויום בת קול יוצאת מהר חורב ואומרת כל העולם כולו נזונין בשביל חנינא בני וחנינא בני די לו בקב חרובין מערב שבת לערב שבת,ופליגא דרב יהודה דאמר רב יהודה מאן אבירי לב גובאי טפשאי אמר רב יוסף תדע דהא לא איגייר גיורא מינייהו,אמר רב אשי בני מתא מחסיא אבירי לב נינהו דקא חזו יקרא דאורייתא תרי זמני בשתא ולא קמגייר גיורא מינייהו:,חתן אם רוצה לקרות וכו':,למימרא דרבן שמעון בן גמליאל חייש ליוהרא ורבנן לא חיישי ליוהרא והא איפכא שמעינן להו דתנן מקום שנהגו לעשות מלאכה בתשעה באב עושין מקום שנהגו שלא לעשות אין עושין וכל מקום תלמידי חכמים בטלים רבן שמעון בן גמליאל אומר לעולם יעשה כל אדם את עצמו כתלמיד חכם,קשיא דרבנן אדרבנן קשיא דרבן שמעון בן גמליאל אדרבן שמעון בן גמליאל,אמר רבי יוחנן מוחלפת השיטה רב שישא בריה דרב אידי אמר לעולם לא תחליף דרבנן אדרבנן לא קשיא ק"ש כיון דכ"ע קא קרו ואיהו נמי קרי לא מיחזי כיוהרא הכא כיון דכולי עלמא עבדי מלאכה ואיהו לא קא עביד מיחזי כיוהרא,דרבן שמעון בן גמליאל אדרבן שמעון בן גמליאל לא קשיא התם בכונה תליא מילתא ואנן סהדי דלא מצי לכווני דעתיה אבל הכא הרואה אומר מלאכה הוא דאין לו פוק חזי כמה בטלני איכא בשוקא:, br br big strongהדרן עלך היה קורא /strong /big br br,מתני׳ big strongמי /strong /big שמתו מוטל לפניו פטור מק"ש ומן התפלה ומן התפילין ומכל מצות האמורות בתורה,נושאי המטה וחלופיהן וחלופי חלופיהן את שלפני המטה ואת שלאחר המטה את שלפני המטה צורך בהם פטורים ואת שלאחר המטה צורך בהם חייבין ואלו ואלו פטורים מן התפלה,קברו את המת וחזרו אם יכולין להתחיל ולגמור עד שלא יגיעו לשורה יתחילו ואם לאו לא יתחילו,העומדים בשורה הפנימיים פטורים והחיצונים חייבים (נשים ועבדים וקטנים פטורים מק"ש ומן התפילין וחייבין בתפלה ובמזוזה ובברכת המזון):, big strongגמ׳ /strong /big מוטל לפניו אין ושאינו מוטל לפניו לא,ורמינהי מי שמתו מוטל לפניו אוכל בבית אחר ואם אין לו בית אחר אוכל בבית חבירו ואם אין לו בית חבירו עושה מחיצה ואוכל ואם אין לו דבר לעשות מחיצה מחזיר פניו ואוכל ואינו מיסב ואוכל ואינו אוכל בשר ואינו שותה יין ואינו מברך ואינו מזמן 17b. b“There is no breach”; that our factionof Sages bshould not be like the faction of David, from which Ahitophel emerged,who caused a breach in the kingdom of David. br b“And no going forth”; that our faction should not be like the faction of Saul, from which Doeg the Edomite emerged,who set forth on an evil path. br b“And no outcry”; that our faction should not be like the faction of Elisha, from which Geihazi emerged. br b“In our open places”; that we should not have a child or student who overcooks his food in public,i.e., who sins in public and causes others to sin, basin the well-known case of bJesus the Nazarene. /b,Having cited a dispute with regard to the interpretation of a verse where we are uncertain whether the dispute is between Rav and Shmuel or Rabbi Yoḥa and Rabbi Elazar, the Gemara cites another verse with regard to which there is a similar dispute. It is said: b“Hear Me, stubborn-hearted who are far from charity”(Isaiah 46:12). While both agree that the verse refers to the righteous, bRav and Shmuel, and some say Rabbi Yoḥa and Rabbi Elazar,disagreed as to how to interpret the verse. bOne said: The entire world is sustained byGod’s bcharity,not because it deserves to exist, bwhilethe righteous who are far from God’s charity bare sustained by force,as due to their own good deeds they have the right to demand their sustece. bAnd one said: The entire world is sustained by the meritof btheirrighteousness, bwhile they are not sustainedat all, bnot even by their own merit, in accordance withthe statement that bRav Yehudasaid that bRav said. /b, bAs Rav Yehuda saidthat bRav said: Every day a Divine Voice emerges from Mount Horeb and says: The entire world is sustained bythe merit of bḤaninaben Dosa, bmy son, andfor bḤanina, my son, a ikavof carobs is sufficientto sustain him for an entire week, bfromone bShabbat eve tothe next bShabbat eve. /b, bAndthis exegesis bdisagrees withthe opinion of bRav Yehuda, as Rav Yehuda said, who are the stubborn-hearted?They are the bfoolishheathens bof Gova’ei. Rav Yosef said: Knowthat this is so, bas no convert has ever converted from theirranks.,Similarly, bRav Ashi said:The heathen residents bofthe city bMata Meḥasya are the stubborn-hearted, as they witness the glory of the Torah twice a yearat the ikallagatherings in Adar and Elul, when thousands of people congregate and study Torah ien masse /i, byet no convert has ever converted from theirranks.,We learned in our mishna that bif a groom wishes to recite iShemaon the first night of his marriage, he may do so, and Rabban Shimon ben Gamliel prohibited doing so because of the appearance of presumptuousness.,The Gemara asks: bIs that to say that Rabban Shimon ben Gamliel is concerned about presumptuousness and the Rabbis are not concerned about presumptuousness? Didn’t we learnthat btheysay bthe opposite? As we learnedin a mishna: bA place where they were accustomed to perform labor on Ninth of Av, onemay bperformlabor. bA place where they were accustomed not to performlabor on Ninth of Av, bonemay bnot performlabor. bAnd everywhere, Torah scholars are idleand do not perform labor. bRabban Shimon ben Gamliel says:With regard to performing labor on the Ninth of Av, bone should always conduct himself as a Torah scholar. /b,If so, bthere is a contradiction betweenthe statement of bthe Rabbishere bandthe statement of bthe Rabbisthere. And, bthere is a contradiction betweenthe statement of bRabban Shimon ben Gamlielhere bandthe statement of bRabban Shimon ben Gamlielthere., bRabbi Yoḥa said: The attributionof the opinions bis reversedin one of the sources in the interest of avoiding contradiction. bRav Sheisha, son of Rav Idi, said: Actually,you need bnot reversethe opinions, as the contradiction between the statement of bthe Rabbishere bandthe statement of bthe Rabbisthere bis not difficult.In the case of bthe recitation of iShema /ion his wedding night, bsince everyone is reciting iShema band he is also reciting iShema /i, he is not conspicuous and bit does not appear as presumptuousness. Here,in the case of the Ninth of Av, however, bsince everyone is performing labor and he is not performing labor,his idleness is conspicuous and bappears as presumptuousness. /b,So too, the contradiction bbetweenthe statement of bRabban Shimon ben Gamlielhere bandthe statement of bRabban Shimon ben Gamlielthere bis not difficult. There,in the case of the recitation of iShemaon his wedding night, bthe matter is dependent upon hiscapacity to bconcentrate,and bit is clear to allthat bhe is unable to concentrate.Reciting iShemaunder those circumstances is a display of presumptuousness. bBut here,in the case of the Ninth of Av, bone who seeshim idle bsays: It isbecause bhe has no laborto perform. bGo out and see how many idle people there are in the marketplace,even on days when one is permitted to work. Consequently, his idleness is not conspicuous.,, strongMISHNA: /strong bOne whose deceasedrelative bis laid outunburied bbefore him is exempt from the recitation of iShema /i, fromthe iAmida bprayer, and fromthe mitzva to don bphylacteries, as well as allpositive bmitzvot mentioned in the Torah,until the deceased has been buried.,With regard to bthe pallbearers and their replacements and the replacements of their replacements, thoselocated bbefore the bierwho have not yet carried the deceased band thoselocated bafter the bier. Those before the bier who are neededto carry the bier bare exemptfrom reciting iShema /i; bwhile those after the bier,even if bthey arestill bneededto carry it, since they have already carried the deceased, they are bobligatedto recite iShema /i. However, both bthese and those are exempt fromreciting the iAmida bprayer,since they are preoccupied and are unable to focus and pray with the appropriate intent.,After bthey buried the deceased and returned, if theyhave sufficient time to bbeginto recite iShema band conclude before they arrive at the row,formed by those who attended the burial, through which the bereaved family will pass in order to receive consolation, bthey should begin. Ifthey do bnothave sufficient time to conclude reciting the entire iShema /i, then bthey should not begin. /b,And bthose standing in the row, thosein the binteriorrow, directly before whom the mourners will pass and who will console them, bare exemptfrom reciting iShema /i, while bthosein the bexteriorrow, who stand there only to show their respect, bare obligatedto recite iShema /i. bWomen, slaves and minors are exempt from the recitation of iShemaand from phylacteries, but are obligated in prayer, imezuzaand Grace after Meals. /b, strongGEMARA: /strong We learned in the mishna that one whose deceased relative is laid out before him is exempt from the recitation of iShemaand other positive mitzvot. The Gemara deduces: When the corpse is blaid out before him, yes,he is exempt, but when the corpse is bnotphysically blaid out before him, no,he is not exempt from these mitzvot.,The Gemara braises a contradictionfrom a ibaraita /i: bOne whose deceasedrelative bis laid out before him eats in another room. If he does not have another room, he eats in the house of a friend. If he does not have a friend’s houseavailable, bhe makes a partitionbetween him and the deceased band eats. If he does not have materialwith which bto make a partition, he averts his facefrom the dead and beats. Andin any case, bhe does not recline while he eats,as reclining is characteristic of a festive meal. bFurthermore, he neither eats meat nor drinks wine, and does not recitea bblessingbefore eating, band does notrecite the formula to binvitethe participants in the meal to join together in the Grace after Meals [ izimmun /i], i.e., he is exempt from the obligation of Grace after Meals.
41. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)

57a. במאי דפסיק אנפשיה כל יומא מכנשי ליה לקיטמיה ודייני ליה וקלו ליה ומבדרו אשב ימי,אזל אסקיה לבלעם בנגידא אמר ליה מאן חשיב בההוא עלמא א"ל ישראל מהו לאידבוקי בהו א"ל (דברים כג, ז) לא תדרוש שלומם וטובתם כל הימים א"ל דיניה דההוא גברא במאי א"ל בשכבת זרע רותחת,אזל אסקיה [ליש"ו] בנגידא (לפושעי ישראל) א"ל מאן חשיב בההוא עלמא א"ל ישראל מהו לאדבוקי בהו א"ל טובתם דרוש רעתם לא תדרוש כל הנוגע בהן כאילו נוגע בבבת עינו,א"ל דיניה דההוא גברא במאי א"ל בצואה רותחת דאמר מר כל המלעיג על דברי חכמים נידון בצואה רותחת תא חזי מה בין פושעי ישראל לנביאי אומות העולם עובדי ע"ז,תניא אמר רבי אלעזר בא וראה כמה גדולה כחה של בושה שהרי סייע הקב"ה את בר קמצא והחריב את ביתו ושרף את היכלו:,אתרנגולא ואתרנגולתא חריב טור מלכא דהוו נהיגי כי הוו מפקי חתנא וכלתא מפקי קמייהו תרנגולא ותרנגולתא כלומר פרו ורבו כתרנגולים,יומא חד הוה קא חליף גונדא דרומאי שקלינהו מינייהו נפלו עלייהו מחונהו אתו אמרו ליה לקיסר מרדו בך יהודאי אתא עלייהו הוה בהו ההוא בר דרומא דהוה קפיץ מילא וקטיל בהו שקליה קיסר לתאגיה ואותביה אארעא אמר ריבוניה דעלמא כוליה אי ניחא לך לא תמסריה לההוא גברא לדידיה ולמלכותיה בידיה דחד גברא,אכשליה פומיה לבר דרומא ואמר (תהלים ס, יב) הלא אתה אלהים זנחתנו ולא תצא אלהים בצבאותינו דוד נמי אמר הכי דוד אתמוהי קא מתמה,על לבית הכסא אתא דרקונא שמטיה לכרכשיה ונח נפשיה אמר הואיל ואיתרחיש לי ניסא הא זימנא אישבקינהו שבקינהו ואזל איזדקור ואכלו ושתו ואדליקו שרגי עד דאיתחזי בליונא דגושפנקא ברחוק מילא אמר מיחדא קא חדו בי יהודאי הדר אתא עלייהו,א"ר אסי תלת מאה אלפי שליפי סייפא עיילו לטור. מלכא וקטלו בה תלתא יומי ותלתא לילוותא ובהך גיסא הלולי וחנגי ולא הוו ידעי הני בהני,(איכה ב, ב) בלע ה' ולא חמל את כל נאות יעקב כי אתא רבין אמר רבי יוחנן אלו ששים רבוא עיירות שהיו לו לינאי המלך בהר המלך דאמר רב יהודה אמר רב אסי ששים רבוא עיירות היו לו לינאי המלך בהר המלך וכל אחת ואחת היו בה כיוצאי מצרים חוץ משלש שהיו בהן כפלים כיוצאי מצרים,אלו הן כפר ביש כפר שיחליים כפר דכריא כפר ביש דלא יהבי ביתא לאושפיזא כפר שיחליים שהיתה פרנסתן מן שחליים כפר דכריא אמר רבי יוחנן שהיו נשותיהן יולדות זכרים תחלה ויולדות נקבה באחרונה ופוסקות,אמר עולא לדידי חזי לי ההוא אתרא ואפילו שיתין ריבוותא קני לא מחזיק אמר ליה ההוא צדוקי לרבי חנינא שקורי משקריתו אמר ליה (ירמיהו ג, יט) ארץ צבי כתיב בה מה צבי זה אין עורו מחזיק את בשרו אף ארץ ישראל בזמן שיושבין עליה רווחא ובזמן שאין יושבין עליה גמדא,רב מניומי בר חלקיה ורב חלקיה בר טוביה ורב הונא בר חייא הוו יתבי גבי הדדי אמרי אי איכא דשמיע ליה מילתא מכפר סכניא של מצרים לימא,פתח חד מינייהו ואמר מעשה בארוס וארוסתו שנשבו לבין העובדי כוכבים והשיאום זה לזה אמרה לו בבקשה ממך אל תגע בי שאין לי כתובה ממך ולא נגע בה עד יום מותו,וכשמת אמרה להן סיפדו לזה שפטפט ביצרו יותר מיוסף דאילו ביוסף לא הוה אלא חדא שעתא והאי כל יומא ויומא ואילו יוסף לאו בחדא מטה והאי בחדא מטה ואילו יוסף לאו אשתו והא אשתו,פתח אידך ואמר מעשה ועמדו ארבעים מודיות בדינר נחסר השער מודיא אחת ובדקו ומצאו אב ובנו שבאו על נערה מאורסה ביום הכפורים והביאום לבית דין וסקלום וחזר השער למקומו,פתח אידך ואמר מעשה באדם אחד שנתן עיניו באשתו לגרשה והיתה כתובתה מרובה מה עשה הלך וזימן את שושביניו והאכילן והשקן שיכרן והשכיבן על מיטה אחת והביא לובן ביצה והטיל ביניהן והעמיד להן עדים ובא לבית דין,היה שם זקן אחד מתלמידי שמאי הזקן ובבא בן בוטא שמו אמר להן כך מקובלני משמאי הזקן לובן ביצה סולד מן האור ושכבת זרע דוחה מן האור בדקו ומצאו כדבריו והביאוהו לב"ד והלקוהו והגבוהו כתובתה ממנו,א"ל אביי לרב יוסף ומאחר דהוו צדיקים כולי האי מאי טעמא איענוש א"ל משום דלא איאבול על ירושלים דכתיב (ישעיהו סו, י) שמחו את ירושלם וגילו בה כל אוהביה שישו אתה משוש כל המתאבלים עליה:,אשקא דריספק חריב ביתר דהוו נהיגי כי הוה מתיליד ינוקא שתלי ארזא ינוקתא שתלי תורניתא וכי הוו מינסבי קייצי להו ועבדו גננא יומא חד הוה קא חלפא ברתיה דקיסר אתבר שקא דריספק קצו ארזא ועיילו לה אתו נפול עלייהו מחונהו אתו אמרו ליה לקיסר מרדו בך יהודאי אתא עלייהו:,(איכה ב, ג) גדע בחרי אף כל קרן ישראל א"ר זירא א"ר אבהו א"ר יוחנן אלו שמונים [אלף] קרני מלחמה שנכנסו לכרך ביתר בשעה שלכדוה והרגו בה אנשים ונשים וטף עד שהלך דמן ונפל לים הגדול שמא תאמר קרובה היתה רחוקה היתה מיל,תניא רבי אליעזר הגדול אומר שני נחלים יש בבקעת ידים אחד מושך אילך ואחד מושך אילך ושיערו חכמים שני חלקים מים ואחד דם במתניתא תנא שבע שנים בצרו עובדי כוכבים את כרמיהן מדמן של ישראל בלא זבל 57a. bThat which he decreed against himself,as he undergoes the following: bEvery day his ashes are gathered, and they judge him, and they burn him, and they scatter him over the seven seas. /b,Onkelos then bwent and raised Balaamfrom the grave bthrough necromancy. He said to him: Who ismost bimportant in that worldwhere you are now? Balaam bsaid to him: The Jewish people.Onkelos asked him: bShould Ithen battachmyself bto themhere in this world? Balaam bsaid to him: You shall not seek their peace or their welfare all the days(see Deuteronomy 23:7). Onkelos bsaid to him: What is the punishment of that man,a euphemism for Balaam himself, in the next world? Balaam bsaid to him:He is cooked bin boiling semen,as he caused Israel to engage in licentious behavior with the daughters of Moab.,Onkelos then bwentand braised Jesus the Nazarenefrom the grave bthrough necromancy.Onkelos bsaid to him: Who ismost bimportant in that worldwhere you are now? Jesus bsaid to him: The Jewish people.Onkelos asked him: bShould Ithen battachmyself bto themin this world? Jesus bsaid to him: Their welfare you shall seek, their misfortune you shall not seek,for banyone who touches them isregarded bas if he were touching the apple of his eye(see Zechariah 2:12).,Onkelos bsaid to him: What is the punishment of that man,a euphemism for Jesus himself, in the next world? Jesus bsaid to him:He is punished bwith boiling excrement. As the Master said: Anyone who mocks the words of the Sages will be sentenced to boiling excrement.And this was his sin, as he mocked the words of the Sages. The Gemara comments: bComeand bsee the difference between the sinners of Israel and the prophets of the nations of the world.As Balaam, who was a prophet, wished Israel harm, whereas Jesus the Nazarene, who was a Jewish sinner, sought their well-being.,To conclude the story of Kamtza and bar Kamtza and the destruction of Jerusalem, the Gemara cites a ibaraita /i. It bis taught: Rabbi Elazar says: Come and see how great is the power of shame, for the Holy One, Blessed be He, assisted bar Kamtza,who had been humiliated, banddue to this humiliation and shame bHe destroyed His Temple and burned His Sanctuary. /b,§ It was previously mentioned (55b) that the place known as bthe King’s Mountain [ iTur Malka /i] was destroyed on account of a rooster and a hen.The details of what happened are as follows: bIt was customaryin that place bthat when they would lead a bride and groomto their wedding, bthey would take out a rooster and a hen before them,as if bto sayin the manner of a good omen: bBe fruitful and multiply like chickens. /b, bOne day a troop [ igunda /i] of Romansoldiers bpassed bythere while a wedding was taking place band tookthe rooster and hen bfrom them.The residents of the city bfell upon them and beat them.The soldiers bcame and said to the emperor: The Jews have rebelled against you.The emperor then bcame against themin war. Among the residents of the King’s Mountain bthere was a certain mannamed bbar Deroma who could jumpthe distance of ba imil /i, and he killedmany of the Romans, who were powerless to stand up against him. bThe emperorthen btook his crown and set it on the groundas a sign of mourning. bHe said: Master of the Universe, if it is pleasing to You, do not give over that man,a euphemism for himself, band his kingdom into the hands ofonly bone man. /b,In the end it was the words issuing from bhisown bmouththat bcaused bar Deroma to stumble, as he utteredthis verse in complaint against God: b“Have You not rejected us, O God, so that You go not forth, O God, with our hosts?”(Psalms 60:12). The Gemara asks: But did not bDavid also say this?The Gemara answers: bDavid utteredthese words bas a question,wondering whether they were true, whereas bar Deroma pronounced them as a statement of fact.,The Gemara recounts what happened to bar Deroma: bHe entered an outhouse, a snake cameand beviscerated him, and he died.The emperor bsaid: Since a miracle was performed for me,as I had no part in bar Deroma’s death, bI will letthe rest of the people bbe this timeand take no further action against them. bHe let them be and wenton his way. bThey leaptabout, bate, drank, and litso many bcandlesin celebration bthat the image [ ibilyona /i]imprinted bon a seal [ igushpanka /i] was visible from a distance of a imil /i.The emperor then bsaid: The Jews are rejoicing over me.So bhe went backand bcame against them. /b, bRav Asi says: Three hundred thousand men with drawn swords entered the King’s Mountain and massacredits inhabitants bfor three days and three nights. Andat the same time bonthe other bsideof the mountain, bweddings andother bfestivitiescontinued to be celebrated, band they did not know about each other,owing to the enormous size of the place.,§ Concerning the verse: b“The Lord has swallowed up without pity all the habitations of Jacob”(Lamentations 2:2), it is related that bwhen Ravin camefrom Eretz Yisrael to Babylonia bhesaid that bRabbi Yoḥa says: Thisis referring to the bsix hundred thousand citiesthat bKing Yannai had in the King’s Mountain.As bRav Yehuda saysthat bRav Asi says: King Yannai had six hundred thousand cities in the King’s Mountain, and each of themhad a population as great basthe number of bthose who left Egypt, except for threeof those cities, the population of which bwas doublethe number of bthose who left Egypt. /b, bTheseare bthosethree cities: bKefar Bish, Kefar Shiḥalayim, and Kefar Dikhrayya.The Gemara explains the meaning of these place-names. bKefar Bish,Evil Town, was called by that name because its inhabitants bwould not opentheir bhouses to guests. Kefar Shiḥalayimwas referred to by that name because btheir livelihood wasderived bfromthe cultivation of bcress [ ishaḥalayim /i].As for bKefar Dikhrayya,Town of Males, bRabbi Yoḥa says: Their women would first give birth to boys, and afterward give birth to girls, andthen bthey would stophaving children., bUlla said: I myself saw that place, and it could not hold even six hundred thousand reeds,all the more so that number of people. bA certain heretic said to Rabbi Ḥanina: You liewith your exorbitant exaggerations. Rabbi Ḥanina bsaid to him: With regard toEretz Yisrael bit is written: Land of the deer(see Jeremiah 3:19). bJust as the skin of a deer cannot hold its flesh,for after the animal is skinned, its hide shrinks, bso too,with regard to bEretz Yisrael, when it is settled, it expands, but when it is not settled, it contracts.This explains how a place that is so small today could have been so highly populated prior to the Temple’s destruction.,§ The Gemara relates that bRav Minyumi bar Ḥilkiya, Rav Ḥilkiya bar Toviya, and Rav Huna bar Ḥiyya wereonce bsitting together. They said: If there is someone who has heard anything about Kefar Sekhanya of Egypt,which was in that region, blet him relateit., bOne of them beganthe discussion band said:There was ban incident involving a betrothed man and womanfrom there bwho were taken captive by gentiles andthe latter bmarried them off to each other.The woman bsaid tothe man: bPlease do not touch me, as I do not have a marriage contract from you,and it is prohibited for us to live together without one. bAnd untilthe day of bhis deaththe man bdid not touchthe woman., bAnd when he diedwithout having touched her, the woman bsaid tothe Sages: bEulogize thisman bwho conquered [ ishepitpet /i] his passion [ ibeyitzro /i] more than Joseph. Asin the case of bJoseph it was only for a short timethat he had to overpower his inclination and resist Potiphar’s wife (see Genesis, chapter 39), bwhereas thisman struggled with his passion beach and every day.Furthermore, bJosephwas bnot in one bedwith Potiphar’s wife, bwhereas thisman was bin one bedwith his wife. In addition, with bJosephthe woman was bnot his wife, whereaswith bthisman she was bhis wife,as she was already betrothed to him., bAnotherSage bbeganhis remarks band said: It once happened thatthe market price of bforty ise’a /iof grain bstood at one dinar.And then bthe rate went down one ise’a[ imodeya /i],so that only thirty-nine ise’awere sold for a dinar. bAnd they checkedto see what sin had caused this, band they found a father and son who had engaged in sexual intercourse with a betrothed young woman on Yom Kippur. They broughtthe offenders bto court and stoned them, and the rate returned to itsformer blevel. /b,Yet banotherSage bbeganhis remarks band said:There was ban incidentthere binvolving a man who set his eyes upon his wife to divorce her, but her marriage contract was largeand he wished to avoid having to pay it. bWhat did he do? He went and invited his friends, gave them food and drink, made them drunk, and layhis friends and his wife bin one bed. Hethen bbrought the white of an egg,which has the appearance of semen, band placed iton the sheet bbetween them. Hethen bstood witnesses over themso that they could offer testimony, band went to courtclaiming that his wife had committed adultery., bA certain Elder of the disciples of Shammai the Elder was there, and Bava ben Butawas bhis name. He said to them: This isthe tradition that bI received from Shammai the Elder: Egg whiteon a bedsheet bcontractsand hardens when heated bby fire, whereas semen is absorbedinto the sheet bby the fire. They checkedthe matter band found in accordance with his statementthat the substance on the sheet was not semen but egg white. bTheythen bbroughtthe husband bto court, administered lashes to him, and made him payhis wife’s bmarriage contractin full., bAbaye said to Rav Yosef: But sincethose in the city bwere so righteous, what is the reason that they were punishedand destroyed? Rav Yosef bsaid to him:It is bbecause they did not mourn for Jerusalem, as it is written: “Rejoice with Jerusalem, and be glad with her, all you that love her, rejoice with joy with her, all you that did mourn for her”(Isaiah 66:10). The verse teaches that one who mourns for Jerusalem will rejoice in its rebuilding, and one who fails to mourn for Jerusalem is destroyed.,§ It was stated earlier that the city of bBeitar was destroyed on account of a shaft from a carriage.The Gemara explains that bit was customaryin Beitar that bwhen a boy was born they would plant a cedartree and when ba girlwas born they bwould plant a cypress [ itornita /i]. And when they wouldlater bmarryeach other bthey would cutdown these trees band constructa wedding bcanopyfor them with their branches. bOne day the emperor’s daughter passed bythere and bthe shaft of the carriagein which she was riding bbroke.Her attendants bchopped down a cedarfrom among those trees band brought it to her.Owing to the importance that they attached to their custom, the residents of Beitar bcameand bfell upon them and beat them.The attendants bcameand bsaid to the emperor: The Jews have rebelled against you.The emperor then bcame against themin war.,It was in connection with the war that ensued that the Sages expounded the following verse: b“He has cut off in His fierce anger all the horn of Israel”(Lamentations 2:3). bRabbi Zeira saysthat bRabbi Abbahu saysthat bRabbi Yoḥa says: These are the eighty thousandofficers bearing bbattle trumpetsin their hands, bwho entered the city of Beitar whenthe enemy btook it and killed men, women, and children until their blood flowed into the Great Sea. Lest you saythat the city bwas closeto the sea, know that bit was a imilaway. /b, bIt issimilarly btaughtin a ibaraitathat bRabbi Eliezer the Great says: There are two rivers in the Yadayim Valleyin that region, bone flowing one way and one flowing the other way. And the Sages estimatedthat in the aftermath of this war these rivers were filled with btwo parts water to one part blood.Likewise, bit was taught in a ibaraita /i: For seven years the gentiles harvested their vineyardsthat had been soaked bwith the blood of Israel withoutrequiring any additional bfertilizer. /b
42. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

103a. בגלל מנשה דלא עבד תשובה,א"ר יוחנן כל האומר מנשה אין לו חלק לעוה"ב מרפה ידיהן של בעלי תשובה דתני תנא קמיה דר' יוחנן מנשה עשה תשובה (ל) שלשים ושלש שנים דכתיב (מלכים ב כא, א) בן שתים עשרה שנה מנשה במלכו וחמשים וחמש שנה מלך בירושלים ויעש (הרע) [אשרה] כאשר עשה אחאב מלך ישראל כמה מלך אחאב עשרין ותרתין שנין מנשה כמה מלך חמשים וחמש דל מינייהו עשרים ותרתין פשו להו תלתין ותלת,א"ר יוחנן משום רשב"י מאי דכתי' (דברי הימים ב לג, יג) וישמע אליו ויחתר לו ויעתר לו מיבעי ליה מלמד שעשה לו הקב"ה כמין מחתרת ברקיע כדי לקבלו בתשובה מפני מדת הדין,וא"ר יוחנן משום רשב"י מאי דכתיב (ירמיהו כו, א) בראשית ממלכות יהויקים בן יאשיהו וכתיב (ירמיהו כח, א) בראשית ממלכת צדקיה וכי עד האידנא לא הוו מלכי,אלא בקש הקב"ה להחזיר את העולם כולו לתוהו ובוהו בשביל יהויקים נסתכל בדורו ונתקררה דעתו,בקש הקב"ה להחזיר את העולם כולו לתוהו ובוהו בשביל דורו של צדקיה נסתכל בצדקיה ונתקררה דעתו בצדקיה נמי כתיב (מלכים ב כד, ט) ויעש הרע בעיני ה' שהיה בידו למחות ולא מיחה,וא"ר יוחנן משום רשב"י מאי דכתיב (משלי כט, ט) איש חכם נשפט את איש אויל ורגז ושחק ואין נחת אמר הקב"ה כעסתי על אחז ונתתיו ביד מלכי דמשק זיבח וקיטר [לאלהיהם] שנאמר (דברי הימים ב כח, כג) ויזבח לאלהי דרמשק המכים בו ויאמר [כי] אלהי מלכי ארם הם מעזרים אותם להם אזבח ויעזרוני והם היו [לו] להכשילו ולכל ישראל,שחקתי עם אמציה ונתתי מלכי אדום בידו הביא אלהיהם והשתחוה להם שנאמר (דברי הימים ב כה, יד) ויהי אחרי (כן) בא אמציה מהכות את אדומים ויבא את אלהי בני שעיר ויעמידם [לו] לאלהים ולפניהם ישתחוה ולהם יקטר אמר רב פפא היינו דאמרי אינשי בכיי ליה למר דלא ידע חייכי למר דלא ידע ווי ליה למר דלא ידע בין טב לביש,(ירמיהו לט, ג) ויבאו כל [שרי] מלך בבל (ויבאו) [וישבו] בשער התוך א"ר יוחנן משום רשב"י מקום שמחתכין בו הלכות אמר רב פפא היינו דאמרי אינשי באתרא דמריה תלא ליה זייניה תמן קולבא רעיא קולתיה תלא,(סימן על שדה בתים לא תאונה),אמר רב חסדא אמר רבי ירמיה בר אבא מאי דכתיב (משלי כד, ל) על שדה איש עצל עברתי ועל כרם אדם חסר לב והנה עלה כולו קמשונים כסו פניו חרולים וגדר אבניו נהרסה על שדה איש עצל עברתי זה אחז ועל כרם אדם חסר לב זה מנשה והנה עלה כולו קמשונים זה אמון כסו פניו חרולים זה יהויקים וגדר אבניו נהרסה זה צדקיהו שנחרב בית המקדש בימיו,ואמר רב חסדא אמר רבי ירמיה בר אבא ארבע כיתות אין מקבלות פני שכינה כת לצים כת שקרנים כת חניפים כת מספרי לשון הרע כת לצים דכתיב (הושע ז, ה) משך ידו את לוצצים כת שקרנים דכתיב (תהלים קא, ז) דובר שקרים לא יכון לנגד עיני כת חניפים דכתיב (איוב יג, טז) כי לא לפניו חנף יבוא כת מספרי לשון הרע דכתיב (תהלים ה, ה) כי לא אל חפץ רשע אתה לא יגורך רע צדיק אתה ולא יהיה במגורך רע,ואמר רב חסדא אמר רבי ירמיה בר אבא מאי דכתיב (תהלים צא, י) לא תאונה אליך רעה ונגע לא יקרב באהלך לא תאונה אליך רעה שלא ישלוט) בהן יצר הרע ונגע לא יקרב באהלך שלא תמצא אשתך ספק נדה בשעה שתבא מן הדרך,דבר אחר לא תאונה אליך רעה שלא יבעתוך חלומות רעים והרהורים רעים ונגע לא יקרב באהלך שלא יהא לך בן או תלמיד שמקדיח תבשילו ברבים [כגון ישו הנוצרי],עד כאן ברכו אביו מכאן ואילך ברכתו אמו (תהלים צא, יא) כי מלאכיו יצוה לך לשמרך בכל דרכיך על כפים ישאונך וגו' על שחל ופתן תדרוך וגו',עד כאן ברכתו אמו מכאן ואילך ברכתו שמים 103a. b“on account of Manasseh”means bbecause he did not repent,and the people followed in his footsteps., bRabbi Yoḥa says: Anyone who saysthat bManasseh has no share in the World-to-Come discourages penitents,as Manasseh repented and according to them is nevertheless excluded from the World-to-Come. bAsthe itannataughta ibaraita bbefore Rabbi Yoḥa: Manasseh repented for thirty-three years, as it is written: “Manasseh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem…And he did that which was evil…And he made an iashera /i, as did Ahab king of Israel”(II Kings 21:1–3). bHow manyyears bdid Ahab reign?He reigned btwenty-two years. How manyyears bdid Manasseh reign?He reigned bfifty-fiveyears. bDeduct from themthe btwenty-twoyears during which he performed evil like Ahab, and bthirty-threeyears bremain for himto have repented., bRabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: Whatis the meaning of that bwhich is written: “And he prayed to Him; and He made an opening for him”(II Chronicles 33:13)? Instead: bAnd He received his entreaty, should have beenwritten. Rather, this bteaches that the Holy One, Blessed be He, crafted for him a type of opening in Heaven in order to accept him in repentance.It was necessary for Manasseh to enter the World-to-Come in a clandestine manner, bdue to the attribute of justicethat sought to prevent his entry by claiming that his sentence was irreversible.,§ bAnd Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: Whatis the meaning of that bwhich is written: “In the beginning of the reign of Jehoiakim, son of Josiah”(Jeremiah 26:1), band it is written: “In the beginning of the reign of Zedekiah”(Jeremiah 28:1). bBut is it sothat buntil now there were no kings?Why did the prophet use the term “in the beginning” exclusively with regard to these two kings, as opposed to: During the first year of his reign, or a similar formulation?, bRather,the reason for the unusual formulation is that bthe Holy One, Blessed be He, sought to restore the entire world to chaos and void,as it was in the beginning before Creation, bon account of Jehoiakimthe wicked; but bHe observedJehoiakim’s bgeneration,which included the righteous who had not yet been exiled to Babylonia, band His mind was set at ease.The term “in the beginning” is used to signify that it is as though the world had been created anew.,Likewise, bthe Holy One, Blessed be He, sought to restore the entire world to chaos and void,as it was in the beginning before Creation, bon account of the generation of Zedekiah,as only the wicked remained after the exile of the righteous; but bHe observed Zedekiah and His mind was set at ease.The Gemara asks: bWith regard to Zedekiah it is also written: “And he did evil in the eyes of the Lord”(II Kings 24:19); why was God’s mind set at ease? The Gemara answers: Zedekiah was not wicked; rather, bhe hadit bin his power to rebukethe people of his generation band he did not rebukethem. Therefore, their sins are attributed to him., bAnd Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: Whatis the meaning of that bwhich is written: “If a wise man contends with a foolish man, whether he is angry or laughs, there is no rest”(Proverbs 29:9)? bThe Holy One, Blessed be He, said: I was angry with Ahaz and I delivered him into the hand of the kings of Damascus. Hethen bsacrificedofferings band burnedincense bto their gods, as it is stated: “He sacrificed to the gods of Damascus that smote him; and he said: Because the gods of the kings of Aram help them, I will sacrifice to them, and they will help me. But they were the ruin of him, and of all Israel”(II Chronicles 28:23). When the Holy One, Blessed be He, was angry with Israel and caused them to lose a war to prompt them to repent of their sins, their response was to worship idols., bI smiled upon Amaziah and I delivered the kings of Edom into his hand.In response, bhe brought their gods and bowed to them, as it is stated: “And it came to pass after Amaziah came from striking the Edomites, that he brought the gods of the children of Seir and set them up to be his gods and prostrated himself before them, and burned incense to them”(II Chronicles 25:14). The response to victory in war was the same, idol worship. They are incorrigible. bRav Pappa saysthat bthisis in accordance with the adage bthat people say: I cried for the master and he did not know, I smiled for the master and he did not know; woe unto the master who does not knowthe distinction bbetween good and bad.The Jewish people also resorted to idol worship both when God rewarded them and when He afflicted them.,With regard to the verse: b“And all the princes of the king of Babylonia came in and sat in the middle gate [ isha’ar hattavekh /i]”(Jeremiah 39:3), bRabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: iSha’ar hattavekhwas bthe place in which theywould bdecide [ imeḥattekhin /i] ihalakhot /i. Rav Pappa saysthat bthisis in accordance with the adage bthat people say: In the place that the masterof the house bhangs his weapons, there the despicable shepherd hangs his jug.In the place where the Sanhedrin convened, Nebuchadnezzar the wicked and his princes now assemble.,§ The Gemara cites ba mnemonicfor the following statements that Rav Ḥisda said that Rabbi Yirmeya bar Abba said: bBy the field, houses, shall not befall. /b, bRav Ḥisda saysthat bRabbi Yirmeya bar Abba says: Whatis the meaning of that bwhich is written: “I passed by the field of an indolent man, and by the vineyard of a man void of understanding; and behold, it was overgrown with thistles, and its surface was covered with nettles, and its stone wall was broken”(Proverbs 24:30–31)? The verse describes the spiritual and political decline of the kings of Judea. b“I passed by the field of an indolent man”; thisis a reference to bAhaz. “And by the vineyard of a man void of understanding”; thisis a reference to bManasseh. “And behold, it was overgrown with thistles”; thisis a reference to bAmon. “And its surface was covered with nettles”; thisis a reference to bJehoiakim. “And its stone wall was broken”; thisis a reference to bZedekiah, in whose days the Temple was destroyed. /b,Apropos the previous statement, the Gemara cites an additional statement. bAnd Rav Ḥisda saysthat bRabbi Yirmeya bar Abba saysthat bfour groups do not receive the Divine Presence:This pertains to bthe group of cynics, the group of liars, the group of flatterers,and bthe group of slanderers.This pertains to bthe group of cynics, as it is written: “He withdrew His hand with cynics”(Hosea 7:5), indicating that God distanced Himself from them. This pertains to bthe group of liars, as it is written: “He that speaks falsehoods shall not be established before My eyes”(Psalms 101:7). This pertains to bthe group of flatterers, as it is written: “That a flatterer shall not come before Him”(Job 13:16). This pertains to bthe group of slanderers, as it is stated: “For You are not a God who desires wickedness; evil shall not dwell with You”(Psalms 5:5), which means: bYou are righteous, and there will be noform of bevil in Your dwelling. /b, bAnd Rav Ḥisda saysthat bRabbi Yirmeya bar Abba says: Whatis the meaning of that bwhich is written: “No evil shall befall you, nor shall any plague come near your tent”(Psalms 91:10)? b“No evil shall befall you”means bthat the evil inclination shall not dominate them. “Nor shall any plague come near your tent”means bthat you will never find your wifein a state of buncertaintywhether she has the halakhic status of ba menstruating woman when you return from a journey.After a period of separation, when a husband desires his wife, her uncertain status may prove more frustrating than a situation where the prohibition is clear-cut., bAlternatively,the phrase b“no evil shall befall you”means bthat you will be frightened neither by bad dreams nor by evil thoughts. “Nor shall any plague come near your tent”means bthat you will not have a child or student who overcooks his food in public,i.e., sins in public and causes others to sin, bsuch asin the well-known case of bJesus the Nazarene. /b, bUntil this pointin the psalm, Solomon’s bfather,David, bblessed him,as these are blessings appropriate for a father to bless his son. bFrom thispoint bforward, his mother blessed him,as these are blessings appropriate for a mother to bless her son. b“For he shall order His angels to preserve you in all your ways. They shall bear you on their hands,lest they dash your foot against a stone. bYou shall tread upon the lion and the adder;the young lion and the crocodile shall you trample under foot” (Psalms 91:11–13)., bUntil this pointin the psalm, bhis mother blessed him. From thispoint bforward,God in bHeaven blessed him,as the psalm proceeds to refer to God in the first person, as though speaking in His name:
43. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)

27b. וחלקום והעמידום על עשרים וארבעה בללום ונתנום בקלפי בא ידעיה ונטל חלקו וחלק חבריו שש בא [חרים] ונטל חלקו וחלק חבריו שש וכן פשחור וכן אימר,וכן התנו נביאים שביניהם שאפי' (יהוידיב) ראש משמרת עולה לא ידחה ידעיה ממקומו אלא ידעיה עיקר (ויהוידיב) טפל לו:,וישראל שבאותו משמר מתכנסין בעריהן וקורין במעשה בראשית: מנהני מילי א"ר יעקב בר אחא אמר רב אסי אלמלא מעמדות לא נתקיימו שמים וארץ שנאמר (בראשית טו, ב) ויאמר ה' אלהים במה אדע כי אירשנה,אמר אברהם רבש"ע שמא ישראל חוטאין לפניך אתה עושה להם כדור המבול וכדור הפלגה א"ל לאו אמר לפניו רבש"ע הודיעני במה אירשנה א"ל (בראשית טו, ט) קחה לי עגלה משולשת ועז משולשת וגו',אמר לפניו רבש"ע תינח בזמן שבית המקדש קיים בזמן שאין בית המקדש קיים מה תהא עליהם אמר לו כבר תקנתי להם סדר קרבנות בזמן שקוראין בהן לפני מעלה אני עליהם כאילו הקריבום לפני ואני מוחל להם על כל עונותיהם,ת"ר אנשי משמר היו מתפללין על קרבן אחיהם שיתקבל ברצון ואנשי מעמד מתכנסין לבית הכנסת ויושבין ד' תעניות בשני בשבת בשלישי ברביעי ובחמישי בשני על יורדי הים בשלישי על הולכי מדברות,ברביעי על אסכרא שלא תיפול על התינוקות בחמישי על עוברות ומיניקות עוברות שלא יפילו מיניקות שיניקו את בניהם ובערב שבת לא היו מתענין מפני כבוד השבת ק"ו בשבת עצמה,באחד בשבת מ"ט לא אמר ר' יוחנן מפני הנוצרים ר' שמואל בר נחמני אמר מפני שהוא שלישי ליצירה,ריש לקיש אמר מפני נשמה יתירה דאמר ריש לקיש נשמה יתירה ניתנה בו באדם בע"ש במוצאי שבת נוטלין אותה ממנו שנאמר (שמות לא, יז) שבת וינפש כיון ששבת וי אבדה נפש:,ביום הראשון בראשית ויהי רקיע: תנא בראשית בשנים יהי רקיע באחד בשלמא יהי רקיע באחד תלתא פסוקי הוו אלא בראשית בשנים (מ"ט) ה' פסוקי הויין (ותנן) הקורא בתורה אל יפחות מג' פסוקים,רב אמר דולג ושמואל אמר פוסק ורב דאמר דולג מ"ט לא אמר פוסק קסבר כל פסוקא דלא פסקיה משה אנן לא פסקינן ליה,ושמואל אמר פוסק ומי פסקינן והאמר רבי חנינא קרא צער גדול היה לי אצל ר' חנינא הגדול ולא התיר לי לפסוק אלא לתינוקות של בית רבן הואיל ולהתלמד עשוין ושמואל התם טעמא מאי משום דלא אפשר הכא נמי לא אפשר,ושמואל אמר פוסק מ"ט לא אמר דולג גזירה משום הנכנסין וגזירה משום היוצאין,מיתיבי פרשה של ששה פסוקים קורין אותה בשנים ושל חמשה [ביחיד ואם] הראשון קורא ג' השני קורא שנים מפרשה זו ואחד מפרשה אחרת וי"א ג' לפי שאין מתחילין בפרשה פחות משלשה פסוקין,למ"ד דולג לידלוג ולמאן דאמר פוסק ליפסוק שאני התם 27b. band divided them and established them as twenty-fourwatches. They achieved this by writing the names of these new twenty-four watches on pieces of paper, bmixing them up, and putting them in a receptacle [ ikalfei /i]from which lots were drawn. A representative from the family of bJedaiah came and drew his portion and the lot offive botherwatches, for a total of bsix. Harim came andalso bdrew his portion and the lot offive botherwatches, a total of bsix. And likewise Pashhur, and likewise Immer. /b, bAnd likewise the prophets among them stipulated that evenif the descendants of bJehoiarib, whooriginally bheaded the priestly watches, ascendedto Eretz Yisrael, bJedaiah would not be demoted from its placeas the first of the watches. Rather, the watch of bJedaiahwould retain bprecedence, and Jehoiaribwould be bsubordinate to it. /b,§ The mishna taught: bAnd the Israelites of that priestly watch assembled in their towns and read the act of Creation.The Gemara asks: bFrom where is this matter,that they must read this specific portion, derived? bRabbi Ya’akov bar Aḥa saidthat bRav Asi said: Were it not forthe bnon-priestly watchesand the Temple service, bheaven and earth would not continue to exist, as it is stated: “And he said: Lord God, by what shall I know that I shall inherit it?”(Genesis 15:8).,The Gemara explains this verse. bAbraham said: Master of the Universe, perhaps the Jewswill bsin before You.Will bYou treat them asYou did bthe generation of the flood and the generation of the dispersion,and destroy them? God bsaid to him: No.Abraham bsaid beforeGod: bMaster of the Universe, tell me, with what shall I inherit it?How can my descendants ensure that You will maintain the world? God bsaid toAbraham: b“Take for Me a three-year-old heifer, and a three-year-old goat,and a three-year-old ram, and a turtledove, and a young pigeon” (Genesis 15:9). God was alluding to the offerings, in whose merit the Jewish people, and through them the entire world, will be spared divine punishment.,Abraham bsaid beforeGod: bMaster of the Universe,this bworks out well when the Temple is standing,but bwhen the Temple is not standing, what will become of them?God bsaid to him: I have already enacted for them the order of offerings. When they read them before Me, I will ascribe themcredit bas though they had sacrificed them before Me and I will pardon them for all their transgressions.Since the offerings ensure the continued existence of the Jewish people and the rest of the world, the act of Creation is read in their honor.,§ bThe Sages taught: The members of the priestly watch would pray for the offerings of their brothers,the daily offering, bthat it should be accepted with favor. Andmeanwhile, bthe members ofthe bnon-priestly watchremained in their towns and would bassemble in the synagogue and observe four fasts: On Monday ofthat bweek, on Tuesday, on Wednesday, and on Thursday. On Mondaythey would fast bfor seafarers,that they should be rescued from danger, as the sea was created on Monday. bOn Tuesdaythey would fast bfor those who walk in the desert,as the dry land was created on Tuesday., bOn Wednesdaythey would fast bover croup, that it should not befall the children,as on the fourth day the bodies of light [ ime’orot /i] were created, a textual allusion to curses [ ime’erot /i]. bOn Thursdaythey would fast bfor pregt women and nursing women,as living beings were first created on this day. For bpregt womenthey would fast bthat they should not miscarry,while for bnursing womenthey would fast bthat theyshould be able to bnurse their childrenproperly. bAnd on Shabbat eve they would not fast, in deference to Shabbat,and ia fortiori /ithey would not fast bon Shabbat itself. /b,The Gemara asks: bWhat is the reasonthat they would bnotfast bon Sunday? Rabbi Yoḥa said: Due to the Christians,as Sunday is their day of rest, and they would claim that even the Jews ascribe significance to their special day. bRabbi Shmuel bar Naḥmani said: Because it is the third day after the creationof man, who was created on Friday, and the third day of recovery from a wound or sickness, in this case one’s very creation, is considered the most painful., bReish Lakish said:They would not fast on Sunday bdue to the added soul, as Reish Lakish said: An added soul is given to man on Shabbat eve,and bat the conclusion of Shabbat it is removed it from him, as it is stated: “He ceased from work and rested[ivayinafash/b]” (Exodus 31:17), which he expounds as follows: bSince one has restedand Shabbat has passed, bwoe for the soul [ ivai nefesh /i]that is blost,the added soul that each individual relinquishes. Consequently, one is still weak from this loss on Sunday.,The mishna taught that bon Sundaythey would read the portions starting with: b“In the beginning”(Genesis 1:1–5) band “Let there be a firmament”(Genesis 1:6–8). It bis taughtin a ibaraita /i: The section: b“In the beginning”is read bby twopeople, while b“Let there be a firmament”is read bby one.The Gemara asks: bGranted,the passage b“Let there be a firmament”is read bby oneindividual, as bit is three verseslong, and one who is called to the Torah reads at least three verses. bHowever, what is the reasonthat the section b“In the beginning”is read bby twoindividuals? It is five verses long, band it is taughtin a mishna ( iMegilla22a): bOne who reads from the Torahmay bnotread bfewer than three verses.How, then, are five verses read by two individuals?,The Gemara cites two answers. bRav said:The first reader reads the first three verses, and the second reader brepeatsthe last verse read by the first, and continues with the final two verses. bAnd Shmuel said:They bsplitthe middle verse into two, so that each of the pair reads half of it. The Gemara asks: bAndwith regard to bRav, who saidthat one brepeats, what is the reasonthat bhe did not saythey should bsplita verse? The Gemara answers that Rav bmaintainsthat with regard to bany verse that was not divided by Moses, we do not divide it. /b, bAnd Shmuel saidthat one bsplitsthe middle verse into two. The Gemara asks: bAnd may one splita single verse? bBut didn’t Rabbi Ḥanina Kara,the Bible expert, who taught the Bible to schoolchildren, bsay: I had great trouble with Rabbi Ḥanina the Greatwhen I asked him this question, band he permitted me to splitlong verses into two bonly forthe benefit of bschoolchildren, since it is performed tohelp them blearn. And Shmuelcan respond that bwhat is the reason there,in the case of schoolchildren, that it is permitted to split verses? bBecause it is not possibleto proceed in any other way. bHere too, it is not possiblefor two people to read five verses other than by splitting one of them into two.,The Gemara questions this last conclusion. bAnd Shmuel saidthat one bsplitsthe middle verse into two. bWhat is the reasonthat bhe did not saythat he brepeatsone of the verses, in accordance with the opinion of Rav? The Gemara explains: It is a rabbinic bdecree due to those who enterthe synagogue in the middle of the reading, and ba decree due to those who leavein the middle. If someone entered or exited in the middle of the reading and heard three full verses, he might think that one of the readers had read fewer than three full verses, which might lead him to conclude that it is permitted to read fewer than three verses.,The Gemara braises an objectionfrom a ibaraita /i: bA chapterconsisting bof six versesmay bbe read by twoindividuals, banda chapter bof fiveverses must be read bby one. And if the firstindividual breads threeverses from the five-verse chapter, bthe secondone reads the last btwoverses bof that chapter and onemore from banother chapter. And some saythat bthreeverses are read from the next chapter, bas one may not begin to read a chapterfor bfewer than three verses. /b,The Gemara explains the objection: bAccording to the one who saidthat they brepeatthe middle verse, bletthe second reader brepeata verse here as well. bAnd according to the one who saidthat they bsplita verse, here too, bletthem bsplitit. Apparently, the ibaraitacontradicts the opinions of both Rav and Shmuel. The Gemara answers: bIt is different there, /b
44. Papyri, Papyri Graecae Magicae, 8.8-8.21 (3rd cent. CE - 4th cent. CE)

45. Quodvultdeus, De Cataclysmo, 6.17-6.24



Subjects of this text:

subject book bibliographic info
acts, style of greek in Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 259
acts, transmission of Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 259
acts of the apostles Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 107, 141, 147
adjure/adjurations Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157
alexandria Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 295
ananias Levison, Filled with the Spirit (2009) 322
andrew Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
angels, michael Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157
angels Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157
apology, apologetic Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 90
apostle Levison, Filled with the Spirit (2009) 322
apostles, healings by Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
apotropaic, incantations Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 103
ascension Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 295
asclepieum Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
asclepius Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
athens Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
authority(ies) Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 144
balaam Levison, Filled with the Spirit (2009) 320
baptism, before council of nicaea Esler, The Early Christian World (2000) 477
baptism, new testament Esler, The Early Christian World (2000) 477
baptism, the didache Esler, The Early Christian World (2000) 477
baptism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 79
barnabas Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
beloved disciple Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
bessarion, abba Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 175
catechumenate, before council of nicaea Esler, The Early Christian World (2000) 477
causes of corruption, homoioteleuton Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 259
charlemagne Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 175
christ, church as bride and body of Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 342
christian Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 295
christology, lukan Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
church, as bride and body of christ Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 342
church, as mother Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 342
corinth Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
cross(es) Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157
crowd Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
crucifixion, of christ Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
crucifixion Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
cult, healing cult Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
cult Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 79
cults/cultic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157
culture, cultural affiliations in galilee Esler, The Early Christian World (2000) 163
d/demonisation Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 103, 157
death Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 295; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
delphi Levison, Filled with the Spirit (2009) 320, 322
devotional practices Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157
disciples/discipleship Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 144
divine identity Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 79
divine name Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 79
divine plan/βουλή Crabb, Luke/Acts and the End of History (2020) 191
dream Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
dreams Crabb, Luke/Acts and the End of History (2020) 191; Levison, Filled with the Spirit (2009) 320, 322
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
epidaurus Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
essenes, name sources and variants Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 172
evil Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 307
exegesis Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
exempla, in quodvultdeus Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 342
exhortations Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
exorcism Alikin, The Earliest History of the Christian Gathering (2009) 275; Levison, Filled with the Spirit (2009) 320, 322
exorcisms/exorcise/exorcists/exorcistic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 103, 126, 144, 157
fasting Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141
fate, of jesus Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
father Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 79
feast, of the ascension Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
followers, of jesus Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
gender Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141, 147
gentiles Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 90
gideon Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 175
gift of the spirit Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 307
god, praise/thanks of Levison, Filled with the Spirit (2009) 322
god as father Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 42
good and evil Levison, Filled with the Spirit (2009) 320, 322
gospels McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 45
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 129, 130, 307
greek syntax, dativus commodi Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 259
groom Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
heal/healers/healings Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 144, 157
healing Alikin, The Earliest History of the Christian Gathering (2009) 275; Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
healings McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 45
heart Levison, Filled with the Spirit (2009) 320, 322
heaven Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 295
herodians, use of term, identification with the essenes Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 172
holy spirit, churchs possession of Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 576
holy spirit, lukan conception Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 576
holy spirit Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 147
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 307
hosea Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 295
household Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 147
identity, civic identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141
identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141, 147
incantations Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 103
incarnation/incarnate Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 144
incubation Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
information structure Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 38
inspiration Levison, Filled with the Spirit (2009) 320, 322
intersectionality Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141, 147
invoke/invocations Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157
isaiah Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 295
israel/israelites Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 107
james, brother of jesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
james, brother of john Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
jerusalem, church Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
jerusalem, city Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
jerusalem temple Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
jesus, as healer/exorcist Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 126, 144
jesus, exaltation of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157
jesus, name of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 144, 157
jesus, prayer model Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 42
jesus, resurrection of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157
jesus, risen/exalted Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157
jesus, see also christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
jesus, silencing by Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 103
jesus, work/acts/miracles of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 126, 144
jesus Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 295
jesus christ, in luke-acts Levison, Filled with the Spirit (2009) 320, 322
jesus name Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 42
jesus of nazareth, name variations Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 172
jew/jewish, conceptions of the spirit Levison, Filled with the Spirit (2009) 320
jew/jewish, literature/ authors' "151.0_320.0@law, god's" Levison, Filled with the Spirit (2009) 320
jew/jewish, literature/ authors Levison, Filled with the Spirit (2009) 322
jew/s Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 42, 107
jewish prayers/ prayer-practice Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 42
jews Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 295
joel, prophecy of Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 147
john, elder Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
john, evangelist/son of zebedee Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
john, gospel of Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 42
john Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 295
john (apostle) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117; Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
josephus essenes, name of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 172
joshua Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 175
king/βασιλεύς/kingdom/βασιλεία Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 103
lame man Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
law, god's" '151.0_322.0@mental, ill effects Levison, Filled with the Spirit (2009) 322
linearisation problem Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 38
literature Levison, Filled with the Spirit (2009) 320, 322
liturgical rites, eastern and western Esler, The Early Christian World (2000) 477
lord, referring to christ Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
lord Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 79
love, concept Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 129
luke, gospel of Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 107
luke-acts Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
magic/magical/magicians Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157
medicine, medical practice Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
medicine Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
messiah Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
miracle, christian miracle Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
miracle, healing miracle Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
miracles/miraculous/miracle-workers Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 126
miracles Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 175; McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 45
moment Crabb, Luke/Acts and the End of History (2020) 191
moon Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 295
name of jesus Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
narrative, fabric Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
obedience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 307
pastoral epistles Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141, 147
patermuthius Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 175
patriarchal society Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 147
paul/pauline Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 126, 144
paul Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
paul (apostle) Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
paul (saul) Levison, Filled with the Spirit (2009) 320, 322
pergamum Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
peter, apostle Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
peter, st. Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 175
peter Levison, Filled with the Spirit (2009) 320, 322
peter (apostle), speeches of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
peter (apostle) Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 129
philo judaeus Levison, Filled with the Spirit (2009) 320
pneumatology, lukan Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 576
portents Crabb, Luke/Acts and the End of History (2020) 191
power, consequence of pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 307
prayer/praying, in jesus name Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 42
prayer Levison, Filled with the Spirit (2009) 320
prayer gestures/postures, kneeling Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141
prayer gestures/postures, laying on of hands Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141
prophecy Levison, Filled with the Spirit (2009) 320; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 295; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141, 147
prophets, jesus as Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
prophets/prophetic Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 147; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 103, 144
pythonic spirit Levison, Filled with the Spirit (2009) 320, 322
quakers Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 172
quodvultdeus Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 342
reader (ἀναγνώστης, ἀναγινώσκων), of luke Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
resurrection' McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 45
resurrection Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
rituals Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157
romans, judaea, invasion and control of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 172
salvation/soteriology Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
salvation Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
samaritans/samarians Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 172
sapphira Levison, Filled with the Spirit (2009) 322
satan Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 144
saul (paul) Levison, Filled with the Spirit (2009) 322
scetis Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 175
service to god or christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 129, 307
sethians, sethianism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
signs/σημεῖον (σημεῖα) Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 126, 144
silas Levison, Filled with the Spirit (2009) 322
silence/silencing Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 103
simon cephas (= peter the apostle) Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 295
slaves Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141, 147
solomon, portico of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
solomon Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 157
speech, apostolic Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
spirit, characterizations as, breath (life itself) Levison, Filled with the Spirit (2009) 320, 322
spirit, effects of, prophecy Levison, Filled with the Spirit (2009) 322
spirit, modes of presence, guiding Levison, Filled with the Spirit (2009) 320
spirit, modes of presence, indwelling Levison, Filled with the Spirit (2009) 320, 322
spirit, modes of presence, possessing Levison, Filled with the Spirit (2009) 322
spirit, modes of presence, poured out upon Levison, Filled with the Spirit (2009) 322
spirit, modes of presence, receiving of Levison, Filled with the Spirit (2009) 320, 322
spirit, relation to pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 307
spirit, speaking in (other) tongues spirit, evil Levison, Filled with the Spirit (2009) 320
spirit, vocal chords, using Levison, Filled with the Spirit (2009) 320
spirit, working through the faithful Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 129
st. marks monastery (jerusalem) Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 172
stephen Levison, Filled with the Spirit (2009) 322
stone Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 295
suffering, of christ Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
suffering Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 295
sukkoth Levison, Filled with the Spirit (2009) 320
synoptics Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
talmud Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 172
temple Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 79
temple (in jerusalem) Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 107
temple action episode Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 107
thematic organisation Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 38
title, of jesus Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 117
toldot yeshu Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 295
torah Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 295
twelftree, g. h. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 38
typology Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 175
vaticinium ex eventu Crabb, Luke/Acts and the End of History (2020) 191
witness, as basis of belief or trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 129, 130
women Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141, 147
wonders/wonder-working Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 126
words for prayer, αἰτέω Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 42
words for prayer, εὐλογέω Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 42
words for prayer, εὐχαριστέω/ εὐχαριστία Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 42
words for prayer, προσευχή Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 42, 141
words for prayer, προσεύχομαι Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 42
words for prayer, ἐρωτάω Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 42
worship, before council of nicaea Esler, The Early Christian World (2000) 477
worship, jewish worship Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 107
worship, place of worship Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 107
worship, true/authentic worship Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 107
yahweh, yhwh Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 79