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Tiresias: The Ancient Mediterranean Religions Source Database



8243
New Testament, Acts, 4.10


γνωστὸν ἔστω πᾶσιν ὑμῖν καὶ παντὶ τῷ λαῷ Ἰσραὴλ ὅτι ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου, ὃν ὑμεῖς ἐσταυρώσατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, ἐν τούτῳ οὗτος παρέστηκεν ἐνώπιον ὑμῶν ὑγιής.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.


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

42 results
1. Hebrew Bible, Deuteronomy, 32.20 (9th cent. BCE - 3rd cent. BCE)

32.20. And He said: ‘I will hide My face from them, I will see what their end shall be; For they are a very froward generation, Children in whom is no faithfulness."
2. Hebrew Bible, Hosea, 13.2-13.3 (9th cent. BCE - 3rd cent. BCE)

13.2. וְעַתָּה יוֹסִפוּ לַחֲטֹא וַיַּעְשׂוּ לָהֶם מַסֵּכָה מִכַּסְפָּם כִּתְבוּנָם עֲצַבִּים מַעֲשֵׂה חָרָשִׁים כֻּלֹּה לָהֶם הֵם אֹמְרִים זֹבְחֵי אָדָם עֲגָלִים יִשָּׁקוּן׃ 13.3. לָכֵן יִהְיוּ כַּעֲנַן־בֹּקֶר וְכַטַּל מַשְׁכִּים הֹלֵךְ כְּמֹץ יְסֹעֵר מִגֹּרֶן וּכְעָשָׁן מֵאֲרֻבָּה׃ 13.2. And now they sin more and more, And have made them molten images of their silver, According to their own understanding, even idols, All of them the work of the craftsmen; of them they say: ‘They that sacrifice men kiss calves.’" 13.3. Therefore they shall be as the morning cloud, And as the dew that early passeth away, As the chaff that is driven with the wind out of the threshing-floor, And as the smoke out of the window."
3. Hebrew Bible, Job, 42.6 (9th cent. BCE - 3rd cent. BCE)

42.6. עַל־כֵּן אֶמְאַס וְנִחַמְתִּי עַל־עָפָר וָאֵפֶר׃ 42.6. Wherefore I abhor my words, and repent, Seeing I am dust and ashes."
4. 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."
5. Hebrew Bible, Proverbs, 1.22-1.23 (9th cent. BCE - 3rd cent. BCE)

1.22. עַד־מָתַי פְּתָיִם תְּאֵהֲבוּ פֶתִי וְלֵצִים לָצוֹן חָמְדוּ לָהֶם וּכְסִילִים יִשְׂנְאוּ־דָעַת׃ 1.23. תָּשׁוּבוּ לְתוֹכַחְתִּי הִנֵּה אַבִּיעָה לָכֶם רוּחִי אוֹדִיעָה דְבָרַי אֶתְכֶם׃ 1.22. ’How long, ye thoughtless, will ye love thoughtlessness? And how long will scorners delight them in scorning, And fools hate knowledge?" 1.23. Turn you at my reproof; behold, I will pour out my spirit unto you, I will make known my words unto you."
6. Hebrew Bible, Psalms, 2.1-2.2, 7.12, 9.7-9.8, 96.12-96.13, 115.3-115.8, 118.22, 135.15-135.18, 146.6 (9th cent. BCE - 3rd cent. BCE)

2.1. וְעַתָּה מְלָכִים הַשְׂכִּילוּ הִוָּסְרוּ שֹׁפְטֵי אָרֶץ׃ 2.1. לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִיק׃ 2.2. יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃ 7.12. אֱלֹהִים שׁוֹפֵט צַדִּיק וְאֵל זֹעֵם בְּכָל־יוֹם׃ 9.7. הָאוֹיֵב תַּמּוּ חֳרָבוֹת לָנֶצַח וְעָרִים נָתַשְׁתָּ אָבַד זִכְרָם הֵמָּה׃ 9.8. וַיהוָה לְעוֹלָם יֵשֵׁב כּוֹנֵן לַמִּשְׁפָּט כִּסְאוֹ׃ 96.12. יַעֲלֹז שָׂדַי וְכָל־אֲשֶׁר־בּוֹ אָז יְרַנְּנוּ כָּל־עֲצֵי־יָעַר׃ 96.13. לִפְנֵי יְהוָה כִּי בָא כִּי בָא לִשְׁפֹּט הָאָרֶץ יִשְׁפֹּט־תֵּבֵל בְּצֶדֶק וְעַמִּים בֶּאֱמוּנָתוֹ׃ 115.3. וֵאלֹהֵינוּ בַשָּׁמָיִם כֹּל אֲשֶׁר־חָפֵץ עָשָׂה׃ 115.4. עֲ‍צַבֵּיהֶם כֶּסֶף וְזָהָב מַעֲשֵׂה יְדֵי אָדָם׃ 115.5. פֶּה־לָהֶם וְלֹא יְדַבֵּרוּ עֵינַיִם לָהֶם וְלֹא יִרְאוּ׃ 115.6. אָזְנַיִם לָהֶם וְלֹא יִשְׁמָעוּ אַף לָהֶם וְלֹא יְרִיחוּן׃ 115.7. יְדֵיהֶם וְלֹא יְמִישׁוּן רַגְלֵיהֶם וְלֹא יְהַלֵּכוּ לֹא־יֶהְגּוּ בִּגְרוֹנָם׃ 115.8. כְּמוֹהֶם יִהְיוּ עֹשֵׂיהֶם כֹּל אֲשֶׁר־בֹּטֵחַ בָּהֶם׃ 118.22. אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה׃ 135.15. עֲצַבֵּי הַגּוֹיִם כֶּסֶף וְזָהָב מַעֲשֵׂה יְדֵי אָדָם׃ 135.16. פֶּה־לָהֶם וְלֹא יְדַבֵּרוּ עֵינַיִם לָהֶם וְלֹא יִרְאוּ׃ 135.17. אָזְנַיִם לָהֶם וְלֹא יַאֲזִינוּ אַף אֵין־יֶשׁ־רוּחַ בְּפִיהֶם׃ 135.18. כְּמוֹהֶם יִהְיוּ עֹשֵׂיהֶם כֹּל אֲשֶׁר־בֹּטֵחַ בָּהֶם׃ 146.6. עֹשֶׂה שָׁמַיִם וָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם הַשֹּׁמֵר אֱמֶת לְעוֹלָם׃ 2.1. Why are the nations in an uproar? And why do the peoples mutter in vain?" 2.2. The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:" 7.12. God is a righteous judge, Yea, a God that hath indignation every day:" 9.7. O thou enemy, the waste places are come to an end for ever; And the cities which thou didst uproot, Their very memorial is perished." 9.8. But the LORD is enthroned for ever; He hath established His throne for judgment." 96.12. Let the field exult; and all that is therein; Then shall all the trees of the wood sing for joy;" 96.13. Before the LORD, for He is come; For He is come to judge the earth; He will judge the world with righteousness, And the peoples in His faithfulness." 115.3. But our God is in the heavens; Whatsoever pleased Him He hath done." 115.4. Their idols are silver and gold, The work of men's hands." 115.5. They have mouths, but they speak not; Eyes have they, but they see not;" 115.6. They have ears, but they hear not; Noses have they, but they smell not;" 115.7. They have hands, but they handle not; Feet have they, but they walk not; Neither speak they with their throat. ." 115.8. They that make them shall be like unto them; Yea, every one that trusteth in them." 118.22. The stone which the builders rejected Is become the chief corner-stone." 135.15. The idols of the nations are silver and gold, The work of men's hands." 135.16. They have mouths, but they speak not; Eyes have they, but they see not;" 135.17. They have ears, but they hear not; Neither is there any breath in their mouths." 135.18. They that make them shall be like unto them; Yea, every one that trusteth in them." 146.6. Who made heaven and earth, The sea, and all that in them is; Who keepeth truth for ever;"
7. Hebrew Bible, 1 Kings, 8.48, 17.18 (8th cent. BCE - 5th cent. BCE)

8.48. וְשָׁבוּ אֵלֶיךָ בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם בְּאֶרֶץ אֹיְבֵיהֶם אֲשֶׁר־שָׁבוּ אֹתָם וְהִתְפַּלְלוּ אֵלֶיךָ דֶּרֶךְ אַרְצָם אֲשֶׁר נָתַתָּה לַאֲבוֹתָם הָעִיר אֲשֶׁר בָּחַרְתָּ וְהַבַּיִת אֲשֶׁר־בנית [בָּנִיתִי] לִשְׁמֶךָ׃ 17.18. וַתֹּאמֶר אֶל־אֵלִיָּהוּ מַה־לִּי וָלָךְ אִישׁ הָאֱלֹהִים בָּאתָ אֵלַי לְהַזְכִּיר אֶת־עֲוֺנִי וּלְהָמִית אֶת־בְּנִי׃ 8.48. if they return unto Thee with all their heart and with all their soul in the land of their enemies, who carried them captive, and pray unto Thee toward their land, which Thou gavest unto their fathers, the city which Thou hast chosen, and the house which I have built for Thy name;" 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, 19.15 (8th cent. BCE - 5th cent. BCE)

19.15. וַיִּתְפַּלֵּל חִזְקִיָּהוּ לִפְנֵי יְהוָה וַיֹּאמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃ 19.15. And Hezekiah prayed before the LORD, and said: ‘O LORD, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth."
9. Hebrew Bible, Habakkuk, 2.4, 2.18-2.19 (8th cent. BCE - 6th cent. BCE)

2.4. הִנֵּה עֻפְּלָה לֹא־יָשְׁרָה נַפְשׁוֹ בּוֹ וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה׃ 2.18. מָה־הוֹעִיל פֶּסֶל כִּי פְסָלוֹ יֹצְרוֹ מַסֵּכָה וּמוֹרֶה שָּׁקֶר כִּי בָטַח יֹצֵר יִצְרוֹ עָלָיו לַעֲשׂוֹת אֱלִילִים אִלְּמִים׃ 2.19. הוֹי אֹמֵר לָעֵץ הָקִיצָה עוּרִי לְאֶבֶן דּוּמָם הוּא יוֹרֶה הִנֵּה־הוּא תָּפוּשׂ זָהָב וָכֶסֶף וְכָל־רוּחַ אֵין בְּקִרְבּוֹ׃ 2.4. Behold, his soul is puffed up, it is not upright in him; But the righteous shall live by his faith." 2.18. What profiteth the graven image, That the maker thereof hath graven it, Even the molten image, and the teacher of lies; That the maker of his work trusteth therein, To make dumb idols?" 2.19. Woe unto him that saith to the wood: ‘Awake’, To the dumb stone: ‘Arise! ’ Can this teach? Behold, it is overlaid with gold and silver, And there is no breath at all in the midst of it."
10. Hebrew Bible, Isaiah, 37.16, 40.18-40.20, 44.9-44.20, 46.1-46.13, 53.11 (8th cent. BCE - 5th cent. BCE)

37.16. יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃ 40.18. וְאֶל־מִי תְּדַמְּיוּן אֵל וּמַה־דְּמוּת תַּעַרְכוּ לוֹ׃ 40.19. הַפֶּסֶל נָסַךְ חָרָשׁ וְצֹרֵף בַּזָּהָב יְרַקְּעֶנּוּ וּרְתֻקוֹת כֶּסֶף צוֹרֵף׃ 44.9. יֹצְרֵי־פֶסֶל כֻּלָּם תֹּהוּ וַחֲמוּדֵיהֶם בַּל־יוֹעִילוּ וְעֵדֵיהֶם הֵמָּה בַּל־יִרְאוּ וּבַל־יֵדְעוּ לְמַעַן יֵבֹשׁוּ׃ 44.11. הֵן כָּל־חֲבֵרָיו יֵבֹשׁוּ וְחָרָשִׁים הֵמָּה מֵאָדָם יִתְקַבְּצוּ כֻלָּם יַעֲמֹדוּ יִפְחֲדוּ יֵבֹשׁוּ יָחַד׃ 44.12. חָרַשׁ בַּרְזֶל מַעֲצָד וּפָעַל בַּפֶּחָם וּבַמַּקָּבוֹת יִצְּרֵהוּ וַיִּפְעָלֵהוּ בִּזְרוֹעַ כֹּחוֹ גַּם־רָעֵב וְאֵין כֹּחַ לֹא־שָׁתָה מַיִם וַיִּיעָף׃ 44.13. חָרַשׁ עֵצִים נָטָה קָו יְתָאֲרֵהוּ בַשֶּׂרֶד יַעֲשֵׂהוּ בַּמַּקְצֻעוֹת וּבַמְּחוּגָה יְתָאֳרֵהוּ וַיַּעֲשֵׂהוּ כְּתַבְנִית אִישׁ כְּתִפְאֶרֶת אָדָם לָשֶׁבֶת בָּיִת׃ 44.14. לִכְרָת־לוֹ אֲרָזִים וַיִּקַּח תִּרְזָה וְאַלּוֹן וַיְאַמֶּץ־לוֹ בַּעֲצֵי־יָעַר נָטַע אֹרֶן וְגֶשֶׁם יְגַדֵּל׃ 44.15. וְהָיָה לְאָדָם לְבָעֵר וַיִּקַּח מֵהֶם וַיָּחָם אַף־יַשִּׂיק וְאָפָה לָחֶם אַף־יִפְעַל־אֵל וַיִּשְׁתָּחוּ עָשָׂהוּ פֶסֶל וַיִּסְגָּד־לָמוֹ׃ 44.16. חֶצְיוֹ שָׂרַף בְּמוֹ־אֵשׁ עַל־חֶצְיוֹ בָּשָׂר יֹאכֵל יִצְלֶה צָלִי וְיִשְׂבָּע אַף־יָחֹם וְיֹאמַר הֶאָח חַמּוֹתִי רָאִיתִי אוּר׃ 44.17. וּשְׁאֵרִיתוֹ לְאֵל עָשָׂה לְפִסְלוֹ יסגוד־[יִסְגָּד־] לוֹ וְיִשְׁתַּחוּ וְיִתְפַּלֵּל אֵלָיו וְיֹאמַר הַצִּילֵנִי כִּי אֵלִי אָתָּה׃ 44.18. לֹא יָדְעוּ וְלֹא יָבִינוּ כִּי טַח מֵרְאוֹת עֵינֵיהֶם מֵהַשְׂכִּיל לִבֹּתָם׃ 44.19. וְלֹא־יָשִׁיב אֶל־לִבּוֹ וְלֹא דַעַת וְלֹא־תְבוּנָה לֵאמֹר חֶצְיוֹ שָׂרַפְתִּי בְמוֹ־אֵשׁ וְאַף אָפִיתִי עַל־גֶּחָלָיו לֶחֶם אֶצְלֶה בָשָׂר וְאֹכֵל וְיִתְרוֹ לְתוֹעֵבָה אֶעֱשֶׂה לְבוּל עֵץ אֶסְגּוֹד׃ 46.1. כָּרַע בֵּל קֹרֵס נְבוֹ הָיוּ עֲצַבֵּיהֶם לַחַיָּה וְלַבְּהֵמָה נְשֻׂאֹתֵיכֶם עֲמוּסוֹת מַשָּׂא לַעֲיֵפָה׃ 46.1. מַגִּיד מֵרֵאשִׁית אַחֲרִית וּמִקֶּדֶם אֲשֶׁר לֹא־נַעֲשׂוּ אֹמֵר עֲצָתִי תָקוּם וְכָל־חֶפְצִי אֶעֱשֶׂה׃ 46.2. קָרְסוּ כָרְעוּ יַחְדָּו לֹא יָכְלוּ מַלֵּט מַשָּׂא וְנַפְשָׁם בַּשְּׁבִי הָלָכָה׃ 46.3. שִׁמְעוּ אֵלַי בֵּית יַעֲקֹב וְכָל־שְׁאֵרִית בֵּית יִשְׂרָאֵל הַעֲמֻסִים מִנִּי־בֶטֶן הַנְּשֻׂאִים מִנִּי־רָחַם׃ 46.4. וְעַד־זִקְנָה אֲנִי הוּא וְעַד־שֵיבָה אֲנִי אֶסְבֹּל אֲנִי עָשִׂיתִי וַאֲנִי אֶשָּׂא וַאֲנִי אֶסְבֹּל וַאֲמַלֵּט׃ 46.5. לְמִי תְדַמְיוּנִי וְתַשְׁווּ וְתַמְשִׁלוּנִי וְנִדְמֶה׃ 46.6. הַזָּלִים זָהָב מִכִּיס וְכֶסֶף בַּקָּנֶה יִשְׁקֹלוּ יִשְׂכְּרוּ צוֹרֵף וְיַעֲשֵׂהוּ אֵל יִסְגְּדוּ אַף־יִשְׁתַּחֲוּוּ׃ 46.7. יִשָּׂאֻהוּ עַל־כָּתֵף יִסְבְּלֻהוּ וְיַנִּיחֻהוּ תַחְתָּיו וְיַעֲמֹד מִמְּקוֹמוֹ לֹא יָמִישׁ אַף־יִצְעַק אֵלָיו וְלֹא יַעֲנֶה מִצָּרָתוֹ לֹא יוֹשִׁיעֶנּוּ׃ 46.8. זִכְרוּ־זֹאת וְהִתְאֹשָׁשׁוּ הָשִׁיבוּ פוֹשְׁעִים עַל־לֵב׃ 46.9. זִכְרוּ רִאשֹׁנוֹת מֵעוֹלָם כִּי אָנֹכִי אֵל וְאֵין עוֹד אֱלֹהִים וְאֶפֶס כָּמוֹנִי׃ 46.11. קֹרֵא מִמִּזְרָח עַיִט מֵאֶרֶץ מֶרְחָק אִישׁ עצתו [עֲצָתִי] אַף־דִּבַּרְתִּי אַף־אֲבִיאֶנָּה יָצַרְתִּי אַף־אֶעֱשֶׂנָּה׃ 46.12. שִׁמְעוּ אֵלַי אַבִּירֵי לֵב הָרְחוֹקִים מִצְּדָקָה׃ 46.13. קֵרַבְתִּי צִדְקָתִי לֹא תִרְחָק וּתְשׁוּעָתִי לֹא תְאַחֵר וְנָתַתִּי בְצִיּוֹן תְּשׁוּעָה לְיִשְׂרָאֵל תִּפְאַרְתִּי׃ 53.11. מֵעֲמַל נַפְשׁוֹ יִרְאֶה יִשְׂבָּע בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי לָרַבִּים וַעֲוֺנֹתָם הוּא יִסְבֹּל׃ 37.16. ’O LORD of hosts, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth." 40.18. To whom then will ye liken God? Or what likeness will ye compare unto Him?" 40.19. The image perchance, which the craftsman hath melted, And the goldsmith spread over with gold, The silversmith casting silver chains?" 40.20. A holm-oak is set apart, He chooseth a tree that will not rot; He seeketh unto him a cunning craftsman To set up an image, that shall not be moved." 44.9. They that fashion a graven image are all of them vanity, And their delectable things shall not profit; And their own witnesses see not, nor know; That they may be ashamed." 44.10. Who hath fashioned a god, or molten an image That is profitable for nothing?" 44.11. Behold, all the fellows thereof shall be ashamed; And the craftsmen skilled above men; Let them all be gathered together, let them stand up; They shall fear, they shall be ashamed together." 44.12. The smith maketh an axe, And worketh in the coals, and fashioneth it with hammers, And worketh it with his strong arm; Yea, he is hungry, and his strength faileth; He drinketh no water, and is faint." 44.13. The carpenter stretcheth out a line; He marketh it out with a pencil; He fitteth it with planes, And he marketh it out with the compasses, And maketh it after the figure of a man, According to the beauty of a man, to dwell in the house." 44.14. He heweth him down cedars, And taketh the ilex and the oak, And strengtheneth for himself one among the trees of the forest; He planteth a bay-tree, and the rain doth nourish it." 44.15. Then a man useth it for fuel; And he taketh thereof, and warmeth himself; Yea, he kindleth it, and baketh bread; Yea, he maketh a god, and worshippeth it; He maketh it a graven image, and falleth down thereto." 44.16. He burneth the half thereof in the fire; With the half thereof he eateth flesh; He roasteth roast, and is satisfied; Yea, he warmeth himself, and saith: ‘Aha, I am warm, I have seen the fire’;" 44.17. And the residue thereof he maketh a god, even his graven image; He falleth down unto it and worshippeth, and prayeth unto it, And saith: ‘Deliver me, for thou art my god.’" 44.18. They know not, neither do they understand; For their eyes are bedaubed, that they cannot see, And their hearts, that they cannot understand." 44.19. And none considereth in his heart, Neither is there knowledge nor understanding to say: ‘I have burned the half of it in the fire; Yea, also I have baked bread upon the coals thereof; I have roasted flesh and eaten it; And shall I make the residue thereof an abomination? Shall I fall down to the stock of a tree?’" 44.20. He striveth after ashes, A deceived heart hath turned him aside, That he cannot deliver his soul, nor say: ‘Is there not a lie in my right hand?’" 46.1. Bel boweth down, Nebo stoopeth; their idols are upon the beasts, and upon the cattle; the things that ye carried about are made a load, a burden to the weary beast." 46.2. They stoop, they bow down together, they could not deliver the burden; and themselves are gone into captivity." 46.3. Hearken unto Me, O house of Jacob, and all the remt of the house of Israel, that are borne [by Me] from the birth, that are carried from the womb:" 46.4. Even to old age I am the same, and even to hoar hairs will I carry you; I have made, and I will bear; yea, I will carry, and will deliver." 46.5. To whom will ye liken Me, and make Me equal, and compare Me, that we may be like?" 46.6. Ye that lavish gold out of the bag, and weigh silver in the balance; ye that hire a goldsmith, that he make it a god, to fall down thereto, yea, to worship." 46.7. He is borne upon the shoulder, he is carried, and set in his place, and he standeth, from his place he doth not remove; yea, though one cry unto him, he cannot answer, nor save him out of his trouble." 46.8. Remember this, and stand fast; bring it to mind, O ye transgressors." 46.9. Remember the former things of old: That I am God, and there is none else; I am God, and there is none like Me;" 46.10. Declaring the end from the beginning, and from ancient times things that are not yet done; Saying: ‘My counsel shall stand, and all My pleasure will I do’;" 46.11. Calling a bird of prey from the east, the man of My counsel from a far country; Yea, I have spoken, I will also bring it to pass, I have purposed, I will also do it." 46.12. Hearken unto Me, ye stout-hearted, That are far from righteousness:" 46.13. I bring near My righteousness, it shall not be far off, And My salvation shall not tarry; And I will place salvation in Zion For Israel My glory." 53.11. of the travail of his soul he shall see to the full, even My servant, Who by his knowledge did justify the Righteous One to the many, And their iniquities he did bear."
11. Hebrew Bible, Jeremiah, 10.1-10.16 (8th cent. BCE - 5th cent. BCE)

10.1. וַיהוָה אֱלֹהִים אֱמֶת הוּא־אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם מִקִּצְפּוֹ תִּרְעַשׁ הָאָרֶץ וְלֹא־יָכִלוּ גוֹיִם זַעְמוֹ׃ 10.1. שִׁמְעוּ אֶת־הַדָּבָר אֲשֶׁר דִּבֶּר יְהוָה עֲלֵיכֶם בֵּית יִשְׂרָאֵל׃ 10.2. כֹּה אָמַר יְהוָה אֶל־דֶּרֶךְ הַגּוֹיִם אַל־תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל־תֵּחָתּוּ כִּי־יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה׃ 10.2. אָהֳלִי שֻׁדָּד וְכָל־מֵיתָרַי נִתָּקוּ בָּנַי יְצָאֻנִי וְאֵינָם אֵין־נֹטֶה עוֹד אָהֳלִי וּמֵקִים יְרִיעוֹתָי׃ 10.3. כִּי־חֻקּוֹת הָעַמִּים הֶבֶל הוּא כִּי־עֵץ מִיַּעַר כְּרָתוֹ מַעֲשֵׂה יְדֵי־חָרָשׁ בַּמַּעֲצָד׃ 10.4. בְּכֶסֶף וּבְזָהָב יְיַפֵּהוּ בְּמַסְמְרוֹת וּבְמַקָּבוֹת יְחַזְּקוּם וְלוֹא יָפִיק׃ 10.5. כְּתֹמֶר מִקְשָׁה הֵמָּה וְלֹא יְדַבֵּרוּ נָשׂוֹא יִנָּשׂוּא כִּי לֹא יִצְעָדוּ אַל־תִּירְאוּ מֵהֶם כִּי־לֹא יָרֵעוּ וְגַם־הֵיטֵיב אֵין אוֹתָם׃ 10.6. מֵאֵין כָּמוֹךָ יְהוָה גָּדוֹל אַתָּה וְגָדוֹל שִׁמְךָ בִּגְבוּרָה׃ 10.7. מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם כִּי לְךָ יָאָתָה כִּי בְכָל־חַכְמֵי הַגּוֹיִם וּבְכָל־מַלְכוּתָם מֵאֵין כָּמוֹךָ׃ 10.8. וּבְאַחַת יִבְעֲרוּ וְיִכְסָלוּ מוּסַר הֲבָלִים עֵץ הוּא׃ 10.9. כֶּסֶף מְרֻקָּע מִתַּרְשִׁישׁ יוּבָא וְזָהָב מֵאוּפָז מַעֲשֵׂה חָרָשׁ וִידֵי צוֹרֵף תְּכֵלֶת וְאַרְגָּמָן לְבוּשָׁם מַעֲשֵׂה חֲכָמִים כֻּלָּם׃ 10.11. כִּדְנָה תֵּאמְרוּן לְהוֹם אֱלָהַיָּא דִּי־שְׁמַיָּא וְאַרְקָא לָא עֲבַדוּ יֵאבַדוּ מֵאַרְעָא וּמִן־תְּחוֹת שְׁמַיָּא אֵלֶּה׃ 10.12. עֹשֵׂה אֶרֶץ בְּכֹחוֹ מֵכִין תֵּבֵל בְּחָכְמָתוֹ וּבִתְבוּנָתוֹ נָטָה שָׁמָיִם׃ 10.13. לְקוֹל תִּתּוֹ הֲמוֹן מַיִם בַּשָּׁמַיִם וַיַּעֲלֶה נְשִׂאִים מִקְצֵה ארץ [הָאָרֶץ] בְּרָקִים לַמָּטָר עָשָׂה וַיּוֹצֵא רוּחַ מֵאֹצְרֹתָיו׃ 10.14. נִבְעַר כָּל־אָדָם מִדַּעַת הֹבִישׁ כָּל־צוֹרֵף מִפָּסֶל כִּי שֶׁקֶר נִסְכּוֹ וְלֹא־רוּחַ בָּם׃ 10.15. הֶבֶל הֵמָּה מַעֲשֵׂה תַּעְתֻּעִים בְּעֵת פְּקֻדָּתָם יֹאבֵדוּ׃ 10.16. לֹא־כְאֵלֶּה חֵלֶק יַעֲקֹב כִּי־יוֹצֵר הַכֹּל הוּא וְיִשְׂרָאֵל שֵׁבֶט נַחֲלָתוֹ יְהוָה צְבָאוֹת שְׁמוֹ׃ 10.1. Hear ye the word which the LORD speaketh unto you, O house of Israel;" 10.2. thus saith the LORD: Learn not the way of the nations, And be not dismayed at the signs of heaven; For the nations are dismayed at them." 10.3. For the customs of the peoples are vanity; For it is but a tree which one cutteth out of the forest, The work of the hands of the workman with the axe." 10.4. They deck it with silver and with gold, They fasten it with nails and with hammers, that it move not." 10.5. They are like a pillar in a garden of cucumbers, and speak not; They must needs be borne, because they cannot go. Be not afraid of them, for they cannot do evil, Neither is it in them to do good." 10.6. There is none like unto Thee, O LORD; Thou art great, and Thy name is great in might." 10.7. Who would not fear Thee, O king of the nations? For it befitteth Thee; Forasmuch as among all the wise men of the nations, and in all their royalty, There is none like unto Thee." 10.8. But they are altogether brutish and foolish: The vanities by which they are instructed are but a stock;" 10.9. Silver beaten into plates which is brought from Tarshish, And gold from Uphaz, The work of the craftsman and of the hands of the goldsmith; Blue and purple is their clothing; They are all the work of skilful men." 10.10. But the LORD God is the true God, He is the living God, and the everlasting King; At His wrath the earth trembleth, And the nations are not able to abide His indignation." 10.11. Thus shall ye say unto them: ‘The gods that have not made the heavens and the earth, these shall perish from the earth, and from under the heavens.’" 10.12. He that hath made the earth by His power, That hath established the world by His wisdom, And hath stretched out the heavens by His understanding;" 10.13. At the sound of His giving a multitude of waters in the heavens, When He causeth the vapours to ascend from the ends of the earth; When He maketh lightnings with the rain, And bringeth forth the wind out of His treasuries;" 10.14. Every man is proved to be brutish, without knowledge, Every goldsmith is put to shame by the graven image, His molten image is falsehood, and there is no breath in them." 10.15. They are vanity, a work of delusion; In the time of their visitation they shall perish." 10.16. Not like these is the portion of Jacob; For He is the former of all things, And Israel is the tribe of His inheritance; The LORD of hosts is His name."
12. Hebrew Bible, Judges, 9.12, 13.7, 16.17 (8th cent. BCE - 5th cent. BCE)

9.12. וַיֹּאמְרוּ הָעֵצִים לַגָּפֶן לְכִי־אַתְּ מלוכי [מָלְכִי] עָלֵינוּ׃ 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׃ 9.12. Then said the trees to the vine, Come thou, and reign over us." 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."
13. Hebrew Bible, Ezekiel, 14.6 (6th cent. BCE - 5th cent. BCE)

14.6. לָכֵן אֱמֹר אֶל־בֵּית יִשְׂרָאֵל כֹּה אָמַר אֲדֹנָי יְהוִה שׁוּבוּ וְהָשִׁיבוּ מֵעַל גִּלּוּלֵיכֶם וּמֵעַל כָּל־תּוֹעֲבֹתֵיכֶם הָשִׁיבוּ פְנֵיכֶם׃ 14.6. Therefore say unto the house of Israel: Thus saith the Lord GOD: Return ye, and turn yourselves from your idols; and turn away your faces from all your abominations."
14. Hebrew Bible, Nehemiah, 9.5-9.37 (5th cent. BCE - 4th cent. BCE)

9.5. וַיֹּאמְרוּ הַלְוִיִּם יֵשׁוּעַ וְקַדְמִיאֵל בָּנִי חֲשַׁבְנְיָה שֵׁרֵבְיָה הוֹדִיָּה שְׁבַנְיָה פְתַחְיָה קוּמוּ בָּרֲכוּ אֶת־יְהוָה אֱלֹהֵיכֶם מִן־הָעוֹלָם עַד־הָעוֹלָם וִיבָרְכוּ שֵׁם כְּבוֹדֶךָ וּמְרוֹמַם עַל־כָּל־בְּרָכָה וּתְהִלָּה׃ 9.6. אַתָּה־הוּא יְהוָה לְבַדֶּךָ את [אַתָּה] עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃ 9.7. אַתָּה־הוּא יְהוָה הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְּׁמוֹ אַבְרָהָם׃ 9.8. וּמָצָאתָ אֶת־לְבָבוֹ נֶאֱמָן לְפָנֶיךָ וְכָרוֹת עִמּוֹ הַבְּרִית לָתֵת אֶת־אֶרֶץ הַכְּנַעֲנִי הַחִתִּי הָאֱמֹרִי וְהַפְּרִזִּי וְהַיְבוּסִי וְהַגִּרְגָּשִׁי לָתֵת לְזַרְעוֹ וַתָּקֶם אֶת־דְּבָרֶיךָ כִּי צַדִּיק אָתָּה׃ 9.9. וַתֵּרֶא אֶת־עֳנִי אֲבֹתֵינוּ בְּמִצְרָיִם וְאֶת־זַעֲקָתָם שָׁמַעְתָּ עַל־יַם־סוּף׃ 9.11. וְהַיָּם בָּקַעְתָּ לִפְנֵיהֶם וַיַּעַבְרוּ בְתוֹךְ־הַיָּם בַּיַּבָּשָׁה וְאֶת־רֹדְפֵיהֶם הִשְׁלַכְתָּ בִמְצוֹלֹת כְּמוֹ־אֶבֶן בְּמַיִם עַזִּים׃ 9.12. וּבְעַמּוּד עָנָן הִנְחִיתָם יוֹמָם וּבְעַמּוּד אֵשׁ לַיְלָה לְהָאִיר לָהֶם אֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.13. וְעַל הַר־סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת חֻקִּים וּמִצְוֺת טוֹבִים׃ 9.14. וְאֶת־שַׁבַּת קָדְשְׁךָ הוֹדַעַתָ לָהֶם וּמִצְווֹת וְחֻקִּים וְתוֹרָה צִוִּיתָ לָהֶם בְּיַד מֹשֶׁה עַבְדֶּךָ׃ 9.15. וְלֶחֶם מִשָּׁמַיִם נָתַתָּה לָהֶם לִרְעָבָם וּמַיִם מִסֶּלַע הוֹצֵאתָ לָהֶם לִצְמָאָם וַתֹּאמֶר לָהֶם לָבוֹא לָרֶשֶׁת אֶת־הָאָרֶץ אֲשֶׁר־נָשָׂאתָ אֶת־יָדְךָ לָתֵת לָהֶם׃ 9.16. וְהֵם וַאֲבֹתֵינוּ הֵזִידוּ וַיַּקְשׁוּ אֶת־עָרְפָּם וְלֹא שָׁמְעוּ אֶל־מִצְוֺתֶיךָ׃ 9.17. וַיְמָאֲנוּ לִשְׁמֹעַ וְלֹא־זָכְרוּ נִפְלְאֹתֶיךָ אֲשֶׁר עָשִׂיתָ עִמָּהֶם וַיַּקְשׁוּ אֶת־עָרְפָּם וַיִּתְּנוּ־רֹאשׁ לָשׁוּב לְעַבְדֻתָם בְּמִרְיָם וְאַתָּה אֱלוֹהַּ סְלִיחוֹת חַנּוּן וְרַחוּם אֶרֶךְ־אַפַּיִם וְרַב־וחסד [חֶסֶד] וְלֹא עֲזַבְתָּם׃ 9.18. אַף כִּי־עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיֹּאמְרוּ זֶה אֱלֹהֶיךָ אֲשֶׁר הֶעֶלְךָ מִמִּצְרָיִם וַיַּעֲשׂוּ נֶאָצוֹת גְּדֹלוֹת׃ 9.19. וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים לֹא עֲזַבְתָּם בַּמִּדְבָּר אֶת־עַמּוּד הֶעָנָן לֹא־סָר מֵעֲלֵיהֶם בְּיוֹמָם לְהַנְחֹתָם בְּהַדֶּרֶךְ וְאֶת־עַמּוּד הָאֵשׁ בְּלַיְלָה לְהָאִיר לָהֶם וְאֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.21. וְאַרְבָּעִים שָׁנָה כִּלְכַּלְתָּם בַּמִּדְבָּר לֹא חָסֵרוּ שַׂלְמֹתֵיהֶם לֹא בָלוּ וְרַגְלֵיהֶם לֹא בָצֵקוּ׃ 9.22. וַתִּתֵּן לָהֶם מַמְלָכוֹת וַעֲמָמִים וַתַּחְלְקֵם לְפֵאָה וַיִּירְשׁוּ אֶת־אֶרֶץ סִיחוֹן וְאֶת־אֶרֶץ מֶלֶךְ חֶשְׁבּוֹן וְאֶת־אֶרֶץ עוֹג מֶלֶךְ־הַבָּשָׁן׃ 9.23. וּבְנֵיהֶם הִרְבִּיתָ כְּכֹכְבֵי הַשָּׁמָיִם וַתְּבִיאֵם אֶל־הָאָרֶץ אֲשֶׁר־אָמַרְתָּ לַאֲבֹתֵיהֶם לָבוֹא לָרָשֶׁת׃ 9.24. וַיָּבֹאוּ הַבָּנִים וַיִּירְשׁוּ אֶת־הָאָרֶץ וַתַּכְנַע לִפְנֵיהֶם אֶת־יֹשְׁבֵי הָאָרֶץ הַכְּנַעֲנִים וַתִּתְּנֵם בְּיָדָם וְאֶת־מַלְכֵיהֶם וְאֶת־עַמְמֵי הָאָרֶץ לַעֲשׂוֹת בָּהֶם כִּרְצוֹנָם׃ 9.25. וַיִּלְכְּדוּ עָרִים בְּצֻרוֹת וַאֲדָמָה שְׁמֵנָה וַיִּירְשׁוּ בָּתִּים מְלֵאִים־כָּל־טוּב בֹּרוֹת חֲצוּבִים כְּרָמִים וְזֵיתִים וְעֵץ מַאֲכָל לָרֹב וַיֹּאכְלוּ וַיִּשְׂבְּעוּ וַיַּשְׁמִינוּ וַיִּתְעַדְּנוּ בְּטוּבְךָ הַגָּדוֹל׃ 9.26. וַיַּמְרוּ וַיִּמְרְדוּ בָּךְ וַיַּשְׁלִכוּ אֶת־תּוֹרָתְךָ אַחֲרֵי גַוָּם וְאֶת־נְבִיאֶיךָ הָרָגוּ אֲשֶׁר־הֵעִידוּ בָם לַהֲשִׁיבָם אֵלֶיךָ וַיַּעֲשׂוּ נֶאָצוֹת גְּדוֹלֹת׃ 9.27. וַתִּתְּנֵם בְּיַד צָרֵיהֶם וַיָּצֵרוּ לָהֶם וּבְעֵת צָרָתָם יִצְעֲקוּ אֵלֶיךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמָע וּכְרַחֲמֶיךָ הָרַבִּים תִּתֵּן לָהֶם מוֹשִׁיעִים וְיוֹשִׁיעוּם מִיַּד צָרֵיהֶם׃ 9.28. וּכְנוֹחַ לָהֶם יָשׁוּבוּ לַעֲשׂוֹת רַע לְפָנֶיךָ וַתַּעַזְבֵם בְּיַד אֹיְבֵיהֶם וַיִּרְדּוּ בָהֶם וַיָּשׁוּבוּ וַיִּזְעָקוּךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמַע וְתַצִּילֵם כְּרַחֲמֶיךָ רַבּוֹת עִתִּים׃ 9.29. וַתָּעַד בָּהֶם לַהֲשִׁיבָם אֶל־תּוֹרָתֶךָ וְהֵמָּה הֵזִידוּ וְלֹא־שָׁמְעוּ לְמִצְוֺתֶיךָ וּבְמִשְׁפָּטֶיךָ חָטְאוּ־בָם אֲשֶׁר־יַעֲשֶׂה אָדָם וְחָיָה בָהֶם וַיִּתְּנוּ כָתֵף סוֹרֶרֶת וְעָרְפָּם הִקְשׁוּ וְלֹא שָׁמֵעוּ׃ 9.31. וּבְרַחֲמֶיךָ הָרַבִּים לֹא־עֲשִׂיתָם כָּלָה וְלֹא עֲזַבְתָּם כִּי אֵל־חַנּוּן וְרַחוּם אָתָּה׃ 9.32. וְעַתָּה אֱלֹהֵינוּ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא שׁוֹמֵר הַבְּרִית וְהַחֶסֶד אַל־יִמְעַט לְפָנֶיךָ אֵת כָּל־הַתְּלָאָה אֲשֶׁר־מְצָאַתְנוּ לִמְלָכֵינוּ לְשָׂרֵינוּ וּלְכֹהֲנֵינוּ וְלִנְבִיאֵנוּ וְלַאֲבֹתֵינוּ וּלְכָל־עַמֶּךָ מִימֵי מַלְכֵי אַשּׁוּר עַד הַיּוֹם הַזֶּה׃ 9.33. וְאַתָּה צַדִּיק עַל כָּל־הַבָּא עָלֵינוּ כִּי־אֱמֶת עָשִׂיתָ וַאֲנַחְנוּ הִרְשָׁעְנוּ׃ 9.34. וְאֶת־מְלָכֵינוּ שָׂרֵינוּ כֹּהֲנֵינוּ וַאֲבֹתֵינוּ לֹא עָשׂוּ תּוֹרָתֶךָ וְלֹא הִקְשִׁיבוּ אֶל־מִצְוֺתֶיךָ וּלְעֵדְוֺתֶיךָ אֲשֶׁר הַעִידֹתָ בָּהֶם׃ 9.35. וְהֵם בְּמַלְכוּתָם וּבְטוּבְךָ הָרָב אֲשֶׁר־נָתַתָּ לָהֶם וּבְאֶרֶץ הָרְחָבָה וְהַשְּׁמֵנָה אֲשֶׁר־נָתַתָּ לִפְנֵיהֶם לֹא עֲבָדוּךָ וְלֹא־שָׁבוּ מִמַּעַלְלֵיהֶם הָרָעִים׃ 9.36. הִנֵּה אֲנַחְנוּ הַיּוֹם עֲבָדִים וְהָאָרֶץ אֲשֶׁר־נָתַתָּה לַאֲבֹתֵינוּ לֶאֱכֹל אֶת־פִּרְיָהּ וְאֶת־טוּבָהּ הִנֵּה אֲנַחְנוּ עֲבָדִים עָלֶיהָ׃ 9.37. וּתְבוּאָתָהּ מַרְבָּה לַמְּלָכִים אֲשֶׁר־נָתַתָּה עָלֵינוּ בְּחַטֹּאותֵינוּ וְעַל גְּוִיֹּתֵינוּ מֹשְׁלִים וּבִבְהֶמְתֵּנוּ כִּרְצוֹנָם וּבְצָרָה גְדוֹלָה אֲנָחְנוּ׃ 9.5. Then the Levites, Jeshua, and Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah, said: ‘Stand up and bless the LORD your God from everlasting to everlasting; and let them say: Blessed be Thy glorious Name, that is exalted above all blessing and praise." 9.6. Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee." 9.7. Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham;" 9.8. and foundest his heart faithful before Thee, and madest a covet with him to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, even to give it unto his seed, and hast performed Thy words; for Thou art righteous;" 9.9. And Thou sawest the affliction of our fathers in Egypt, and heardest their cry by the Red Sea;" 9.10. and didst show signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land; for Thou knewest that they dealt proudly against them; and didst get Thee a name, as it is this day." 9.11. And Thou didst divide the sea before them, so that they went through the midst of the sea on the dry land; and their pursuers Thou didst cast into the depths, as a stone into the mighty waters." 9.12. Moreover in a pillar of cloud Thou didst lead them by day; and in a pillar of fire by night, to give them light in the way wherein they should go." 9.13. Thou camest down also upon mount Sinai, and spokest with them from heaven, and gavest them right ordices and laws of truth, good statutes and commandments;" 9.14. and madest known unto them Thy holy sabbath, and didst command them commandments, and statutes, and a law, by the hand of Moses Thy servant;" 9.15. and gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and didst command them that they should go in to possess the land which Thou hadst lifted up Thy hand to give them." 9.16. But they and our fathers dealt proudly, and hardened their neck, and hearkened not to Thy commandments," 9.17. and refused to hearken, neither were mindful of Thy wonders that Thou didst among them; but hardened their neck, and in their rebellion appointed a captain to return to their bondage; but Thou art a God ready to pardon, gracious and full of compassion, slow to anger, and plenteous in mercy, and forsookest them not." 9.18. Yea, when they had made them a molten calf, and said: ‘This is thy God that brought thee up out of Egypt, and had wrought great provocations;" 9.19. yet Thou in Thy manifold mercies forsookest them not in the wilderness; the pillar of cloud departed not from over them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go." 9.20. Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst." 9.21. Yea, forty years didst Thou sustain them in the wilderness, and they lacked nothing; their clothes waxed not old, and their feet swelled not." 9.22. Moreover Thou gavest them kingdoms and peoples, which Thou didst allot quarter by quarter; so they possessed the land of Sihon, even the land of the king of Heshbon, and the land of Og king of Bashan." 9.23. Their children also didst Thou multiply as the stars of heaven, and didst bring them into the land, concerning which Thou didst say to their fathers, that they should go in to possess it." 9.24. So the children went in and possessed the land, and Thou didst subdue before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the peoples of the land, that they might do with them as they would." 9.25. And they took fortified cities, and a fat land, and possessed houses full of all good things, cisterns hewn out, vineyards, and oliveyards, and fruit-trees in abundance; so they did eat, and were filled, and became fat, and luxuriated in Thy great goodness." 9.26. Nevertheless they were disobedient, and rebelled against Thee, and cast Thy law behind their back, and slew Thy prophets that did forewarn them to turn them back unto Thee, and they wrought great provocations." 9.27. Therefore Thou didst deliver them into the hand of their adversaries, who distressed them; and in the time of their trouble, when they cried unto Thee, Thou heardest from heaven; and according to Thy manifold mercies Thou gavest them saviours who might save them out of the hand of their adversaries." 9.28. But after they had rest, they did evil again before Thee; therefore didst Thou leave them in the hand of their enemies, so that they had the dominion over them; yet when they returned, and cried unto Thee, many times didst Thou hear from heaven, and deliver them according to Thy mercies;" 9.29. and didst forewarn them, that Thou mightest bring them back unto Thy law; yet they dealt proudly, and hearkened not unto Thy commandments, but sinned against Thine ordices, which if a man do, he shall live by them, and presented a stubborn shoulder, and hardened their neck, and would not hear." 9.30. Yet many years didst Thou extend mercy unto them, and didst forewarn them by Thy spirit through Thy prophets; yet would they not give ear; therefore gavest Thou them into the hand of the peoples of the lands." 9.31. Nevertheless in Thy manifold mercies Thou didst not utterly consume them, nor forsake them; for Thou art a gracious and merciful God." 9.32. Now therefore, our God, the great, the mighty, and the awful God, who keepest covet and mercy, let not all the travail seem little before Thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all Thy people, since the time of the kings of Assyria unto this day." 9.33. Howbeit Thou art just in all that is come upon us; for Thou hast dealt truly, but we have done wickedly;" 9.34. neither have our kings, our princes, our priests, nor our fathers, kept Thy law, nor hearkened unto Thy commandments and Thy testimonies, wherewith Thou didst testify against them." 9.35. For they have not served Thee in their kingdom, and in Thy great goodness that Thou gavest them, and in the large and fat land which Thou gavest before them, neither turned they from their wicked works." 9.36. Behold, we are servants this day, and as for the land that Thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it." 9.37. And it yieldeth much increase unto the kings whom Thou hast set over us because of our sins; also they have power over our bodies, and over our cattle, at their pleasure, and we are in great distress.’"
15. Septuagint, Ecclesiasticus (Siracides), 17.24, 21.6, 28.7 (2nd cent. BCE - 2nd cent. BCE)

17.24. Yet to those who repent he grants a return,and he encourages those whose endurance is failing. 21.6. Whoever hates reproof walks in the steps of the sinner,but he that fears the Lord will repent in his heart. 28.7. Remember the commandments, and do not be angry with your neighbor;remember the covet of the Most High, and overlook ignorance.
16. Septuagint, Wisdom of Solomon, 14-15, 13 (2nd cent. BCE - 1st cent. BCE)

17. Philo of Alexandria, On The Decalogue, 53-81, 52 (1st cent. BCE - missingth cent. CE)

18. Philo of Alexandria, Allegorical Interpretation, 1.13, 1.15, 1.19-1.20, 1.26, 1.28, 1.31 (1st cent. BCE - missingth cent. CE)

1.13. Again, the secretions are seven--tears, mucus from the nose, saliva, the generative fluid, the two excremental discharges, and the sweat that proceeds from every part of the body. Moreover, in diseases the seventh day is the most critical period--and in women the catamenial purifications extend to the seventh day. V. 1.15. The number seven is also the first number which is compounded of the perfect number, that is to say of six, and of the unit. And in some sense the numbers which are below ten are either generated by, or do themselves generate those numbers which are below ten, and the number ten itself. But the number seven neither generates any of the numbers below ten, nor is it generated by any of them. On which account the Pythagoreans compare this number to the Goddess always a virgin who was born without a mother, because it was not generated by any other, and will not generate any other. VI. 1.19. This is the book of the generation of heaven and earth, when they were Created." This is perfect reason, which is put in motion in accordance with the number seven, being the beginning of the creation of that mind which was arranged according to the ideas, and also of the sensation arranged according to the ideas, and perceptible only by the intellect, if one can speak in such a manner. And Moses calls the word of God a book, in which it is come to pass that the formations of other things are written down and engraved. 1.20. But, lest you should imagine that the Deity does anything according to definite periods of time, while you should rather think that everything done by him is inscrutable in its nature, uncertain, unknown to, and incomprehensible by the race of mortal men. Moses adds the words, "when they were created," not defining the time when by any exact limitation, for what has been made by the Author of all things has no limitation. And in this way the idea is excluded, that the universe was created in six days. IX. 1.26. But when God begins to rain sensation on the things perceptible by the external senses, then also the mind is perceived to act like the cultivator of fertile soil. But the idea of sensation, which he, speaking figuratively, has called the earth, is in no need of nourishment. But the nourishment of the senses, are the particular objects perceptible by the external senses; and these objects are bodies. But an idea is a thing different from bodies. Before, therefore, there existed any individual compound substances, God did not rain upon that idea of sensation to which he gave the name of the earth. And that means that he did not furnish it with any nourishment; for, indeed, it had altogether no need of any object perceptible by the external senses. 1.31. And God created man, taking a lump of clay from the earth, and breathed into his face the breath of life: and man became a living soul." The races of men are twofold; for one is the heavenly man, and the other the earthly man. Now the heavenly man, as being born in the image of God, has no participation in any corruptible or earthlike essence. But the earthly man is made of loose material, which he calls a lump of clay. On which account he says, not that the heavenly man was made, but that he was fashioned according to the image of God; but the earthly man he calls a thing made, and not begotten by the maker.
19. Dio Chrysostom, Orations, 12.32, 12.55-12.83 (1st cent. CE - missingth cent. CE)

12.68.  "And, last of all, he showed himself not only a maker of verses but also of words, giving utterance to those of his own invention, in some cases by simply giving his own names to the things and in others adding his new ones to those current, putting, as it were, a bright and more expressive seal upon a seal. He avoided no sound, but in short imitated the voices of rivers and forests, of winds and fire and sea, and also of bronze and of stone, and, in short, of all animals and instruments without exception, whether of wild beasts or of birds or of pipes and reeds. He invented the terms 'clang' (kanache), 'boom' (bombos), 'crash' (ktupos), 'thud' (doupos), 'rattle' (arabos), and spoke of 'roaring rivers,' 'whizzing missiles,' 'thundering waves,' 'raging winds,' and other such terrifying and truly astonishing phenomena, thus filling the mind with great confusion and uproar. 12.69.  Consequently he had no lack of fear-inspiring names for things and of pleasant ones, and also of smooth and rough ones, as well as of those which have countless other differences in both their sounds and their meanings. As a result of this epic art of his he was able to implant in the soul any emotion he wished. "But our art, on the other hand, that which is dependent on the workman's hand and the artist's creative touch, by no means attains to such freedom; but first we need a material substance, a material so tough that it will last, yet can be worked without much difficulty and consequently not easy to procure; we need, too, no small number of assistants. 12.70.  And then, in addition, the sculptor must have worked out for himself a design that shows each subject in one single posture, and that too a posture that admits of no movement and is unalterable, so perfected that it will comprise within itself the whole of the god's nature and power. But for the poets it is perfectly easy to include very many shapes and all sorts of attitudes in their poetry, adding movements and periods of rest to them according to what they consider fitting at any given time, and actions and spoken words, and they have, I imagine, an additional advantage in the matter of difficulty and that of time. For the poet when moved by one single conception and one single impulse of his soul draws forth an immense volume of verses, as if from a gushing spring of water, before the vision and the conception he had grasped can leave him and flow away. But of our art the execution is laborious and slow, advancing with difficulty a step at a time, the reason being, no doubt, that it must work with a rock-like and hard material. 12.71.  "But the most difficult thing of all is that the sculptor must keep the very same image in his mind continuously until he finishes his work, which often takes many years. Indeed, the popular saying that the eyes are more trustworthy than the ears is perhaps true, yet they are much harder to convince and demand much greater clearness; for while the eye agrees exactly with what it sees, it is not impossible to excite and cheat the ear by filling it with representations under the spell of metre and sound. 12.72.  Then again, while the measures of our art are enforced upon us by considerations of numbers and magnitude, the poets have the power to increase even these elements to any extent. For this reason it was easy enough for Homer to give the size of Eris by saying, With humble crest at first, anon her head, While yet she treads the earth, affronts the skies. But I must be content, I suppose, merely to fill up the space designated by Eleans or Athenians. 12.78.  "As for these attributes, then, I have represented them in so far as it was possible to do so, since I was not able to name them. But the god who continually sends the lightning's flash, portending war and the destruction of many or a mighty downpour of rain, or of hail or of snow, or who stretches the dark blue rainbow across the sky, the symbol of war, or who sends a shooting star, which hurls forth a stream of sparks, a dread portent to sailors or soldiers, or who sends grievous strife upon Greeks and barbarians so as to inspire tired and despairing men with unceasing love for war and battle, and the god who weighed in the balance the fates of the godlike men or of whole armies to be decided by its spontaneous inclination — that god, I say, it was not possible to represent by my art; nor assuredly should I ever have desired to do so even had it been possible. 12.79.  For of thunder what sort of soundless image, or of lightning and of the thunderbolt what kind of a likeness without the lightning's flash could by any possibility be made from the metals taken from the subterranean workings of this land at least? Then when the earth was shaken and Olympus was moved by a slight inclination of the eyebrows, or a crown of cloud was about his head, it was easy enough for Homer to describe them, and great was the freedom he enjoyed for all such things; but for our art it is absolutely impossible, for it permits the observer to test it with his eyes from close at hand and in full view.
20. 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.
21. New Testament, 1 Peter, 4.5 (1st cent. CE - 1st cent. CE)

4.5. who will give account to him who is ready to judge the living and the dead.
22. New Testament, 1 Corinthians, 1.2, 3.5, 3.11 (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.
23. New Testament, 1 Thessalonians, 1.9-1.10, 3.10, 3.12 (1st cent. CE - 1st cent. CE)

1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God 1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 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
24. New Testament, 2 John, 7 (1st cent. CE - 2nd cent. CE)

25. New Testament, 2 Corinthians, 2.10, 4.14, 8.21 (1st cent. CE - 1st cent. CE)

26. New Testament, 2 Timothy, 4.1 (1st cent. CE - 1st cent. CE)

4.1. I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom:
27. New Testament, Acts, 2.14-2.47, 3.1-3.26, 4.1-4.9, 4.11-4.31, 5.10-5.42, 6.1, 6.14, 7.2-7.56, 7.59, 8.1, 8.4, 8.14-8.25, 9.10, 9.27-9.28, 10.13, 10.20, 10.38-10.48, 11.26, 13.16-13.41, 14.3, 14.16, 15.7-15.9, 17.24, 17.29, 17.31, 18.1-18.18, 19.5, 19.11-19.20, 21.20-21.21, 22.8, 22.16-22.21, 24.5, 26.8-26.9, 26.22-26.23, 27.23 (1st cent. CE - 2nd cent. CE)

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. 2.43. Fear came on every soul, and many wonders and signs were done through the apostles. 2.44. All who believed were together, and had all things common. 2.45. They sold their possessions and goods, and distributed them to all, according as anyone had need. 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 2.47. praising God, and having favor with all the people. The Lord added to the assembly day by day those who were being saved. 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. 3.6. 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! 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 4.11. 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. 4.23. Being let go, they came to their own company, and reported all that the chief priests and the elders had said to them. 4.24. They, when they heard it, lifted up their voice to God with one accord, and said, "O Lord, you are God, who made the heaven, the earth, the sea, and all that is in them; 4.25. who by the mouth of your servant, David, said, 'Why do the nations rage, And the peoples plot a vain thing? 4.26. The kings of the earth take a stand, And the rulers take council together, Against the Lord, and against his Christ.' 4.27. For truly, in this city against your holy servant, Jesus, whom you anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together 4.28. to do whatever your hand and your council foreordained to happen. 4.29. Now, Lord, look at their threats, and grant to your servants to speak your word with all boldness 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. 4.31. When they had prayed, the place was shaken where they were gathered together. They were all filled with the Holy Spirit, and they spoke the word of God with boldness. 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. 5.11. Great fear came on the whole assembly, and on all who heard these things. 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. 5.22. But the officers who came didn't find them in the prison. They returned and reported 5.23. We found the prison shut and locked, and the guards standing before the doors, but when we had opened it up, we found no one inside! 5.24. Now when the high priest, the captain of the temple, and the chief priests heard these words, they were very perplexed about them and what might become of this. 5.25. One came and told them, "Behold, the men whom you put in prison are in the temple, standing and teaching the people. 5.26. Then the captain went with the officers, and brought them without violence, for they were afraid that the people might stone them. 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. 6.14. 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. 7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran 7.3. and said to him, 'Get out of your land, and from your relatives, and come into a land which I will show you.' 7.4. Then he came out of the land of the Chaldaeans, and lived in Haran. From there, when his father was dead, God moved him into this land, where you are now living. 7.5. He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him in possession, and to his seed after him, when he still had no child. 7.6. God spoke in this way: that his seed would live as aliens in a strange land, and that they would be enslaved and mistreated for four hundred years. 7.7. 'I will judge the nation to which they will be in bondage,' said God, 'and after that will they come out, and serve me in this place.' 7.8. He gave him the covet of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs. 7.9. The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him 7.10. and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house. 7.11. Now a famine came over all the land of Egypt and Canaan, and great affliction. Our fathers found no food. 7.12. But when Jacob heard that there was grain in Egypt, he sent out our fathers the first time. 7.13. On the second time Joseph was made known to his brothers, and Joseph's race was revealed to Pharaoh. 7.14. Joseph sent, and summoned Jacob, his father, and all his relatives, seventy-five souls. 7.15. Jacob went down into Egypt, and he died, himself and our fathers 7.16. and they were brought back to Shechem, and laid in the tomb that Abraham bought for a price in silver from the sons of Hamor of Shechem. 7.17. But as the time of the promise came close which God swore to Abraham, the people grew and multiplied in Egypt 7.18. until there arose a different king, who didn't know Joseph. 7.19. The same dealt slyly with our race, and mistreated our fathers, that they should throw out their babies, so that they wouldn't stay alive. 7.20. At that time Moses was born, and was exceedingly handsome. He was nourished three months in his father's house. 7.21. When he was thrown out, Pharaoh's daughter took him up, and reared him as her own son. 7.22. Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works. 7.23. But when he was forty years old, it came into his heart to visit his brothers, the children of Israel. 7.24. Seeing one of them suffer wrong, he defended him, and avenged him who was oppressed, striking the Egyptian. 7.25. He supposed that his brothers understood that God, by his hand, was giving them deliverance; but they didn't understand. 7.26. The day following, he appeared to them as they fought, and urged them to be at peace again, saying, 'Sirs, you are brothers. Why do you wrong one to another?' 7.27. But he who did his neighbor wrong pushed him away, saying, 'Who made you a ruler and a judge over us? 7.28. Do you want to kill me, as you killed the Egyptian yesterday?' 7.29. Moses fled at this saying, and became a stranger in the land of Midian, where he became the father of two sons. 7.30. When forty years were fulfilled, an angel of the Lord appeared to him in the wilderness of Mount Sinai , in a flame of fire in a bush. 7.31. When Moses saw it, he wondered at the sight. As he came close to see, a voice of the Lord came to him 7.32. 'I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob.' Moses trembled, and dared not look. 7.33. The Lord said to him, 'Take your sandals off of your feet, for the place where you stand is holy ground. 7.34. I have surely seen the affliction of my people that is in Egypt , and have heard their groaning. I have come down to deliver them. Now come, I will send you into Egypt.' 7.35. This Moses, whom they refused, saying, 'Who made you a ruler and a judge?' -- God has sent him as both a ruler and a deliverer with the hand of the angel who appeared to him in the bush. 7.36. This man led them out, having worked wonders and signs in Egypt, in the Red Sea, and in the wilderness forty years. 7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us 7.39. to whom our fathers wouldn't be obedient, but rejected him, and turned back in their hearts to Egypt 7.40. saying to Aaron, 'Make us gods that will go before us, for as for this Moses, who led us out of the land of Egypt , we don't know what has become of him.' 7.41. They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands. 7.42. But God turned, and gave them up to serve the host of the sky, as it is written in the book of the prophets, 'Did you offer to me slain animals and sacrifices Forty years in the wilderness, O house of Israel ? 7.43. You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.' 7.44. Our fathers had the tent of the testimony in the wilderness, even as he who spoke to Moses appointed, that he should make it according to the pattern that he had seen; 7.45. which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations, whom God drove out before the face of our fathers, to the days of David 7.46. who found favor in the sight of God, and asked to find a habitation for the God of Jacob. 7.47. But Solomon built him a house. 7.48. However, the Most High doesn't dwell in temples made with hands, as the prophet says 7.49. 'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says the Lord; 'Or what is the place of my rest? 7.50. Didn't my hand make all these things?' 7.51. You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 7.53. You received the law as it was ordained by angels, and didn't keep it! 7.54. Now when they heard these things, they were cut to the heart, and they gnashed at him with their teeth. 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! 8.1. Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles. 8.4. Therefore those who were scattered abroad went around preaching the word. 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. 9.10. Now there was a certain disciple at Damascus named Aias. The Lord said to him in a vision, "Aias!"He said, "Behold, it's me, Lord. 9.27. 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 10.13. A voice came to him, "Rise, Peter, kill and eat! 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. 10.39. We are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom they also killed, hanging him on a tree. 10.40. God raised him up the third day, and gave him to be revealed 10.41. not to all the people, but to witnesses who were chosen before by God, to us, who ate and drank with him after he rose from the dead. 10.42. He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead. 10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins. 10.44. While Peter was still speaking these words, the Holy Spirit fell on all those who heard the word. 10.45. They of the circumcision who believed were amazed, as many as came with Peter, because the gift of the Holy Spirit was also poured out on the Gentiles. 10.46. For they heard them speak with other languages and magnify God. Then Peter answered 10.47. Can any man forbid the water, that these who have received the Holy Spirit as well as we should not be baptized? 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. 13.16. Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen. 13.17. The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it. 13.18. For about the time of forty years he put up with them in the wilderness. 13.19. When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years. 13.20. After these things he gave them judges until Samuel the prophet. 13.21. Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. 13.22. When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' 13.23. From this man's seed, God has brought salvation to Israel according to his promise 13.24. before his coming, when John had first preached the baptism of repentance to all the people of Israel. 13.25. As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' 13.26. Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 13.28. Though they found no cause for death, they still asked Pilate to have him killed. 13.29. When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. 13.30. But God raised him from the dead 13.31. and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 13.32. We bring you good news of the promise made to the fathers 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 13.34. Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' 13.35. Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' 13.36. For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37. But he whom God raised up saw no decay. 13.38. Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins 13.39. and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 13.40. Beware therefore, lest that come on you which is spoken in the prophets: 13.41. 'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.' 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. 14.16. who in the generations gone by allowed all the nations to walk in their own ways. 15.7. When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 15.8. God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us. 15.9. He made no distinction between us and them, cleansing their hearts by faith. 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 17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 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. 18.1. After these things Paul departed from Athens, and came to Corinth. 18.2. He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them 18.3. and because he practiced the same trade, he lived with them and worked, for by trade they were tent makers. 18.4. He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks. 18.5. But when Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ. 18.6. When they opposed him and blasphemed, he shook out his clothing and said to them, "Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles! 18.7. He departed there, and went into the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. 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; 18.10. for I am with you, and no one will attack you to harm you, for I have many people in this city. 18.11. He lived there a year and six months, teaching the word of God among them. 18.12. But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat 18.13. saying, "This man persuades men to worship God contrary to the law. 18.14. But when Paul was about to open his mouth, Gallio said to the Jews, "If indeed it were a matter of wrong or of wicked crime, Jews, it would be reasonable that I should bear with you; 18.15. but if they are questions about words and names and your own law, look to it yourselves. For I don't want to be a judge of these matters. 18.16. He drove them from the judgment seat. 18.17. Then all the Greeks laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn't care about any of these things. 18.18. Paul, having stayed after this yet many days, took his leave of the brothers, and sailed from there for Syria, with Priscilla and Aquila with him. He shaved his head in Cenchreae, for he had a vow. 19.5. When they heard this, they were baptized into the name of the Lord Jesus. 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. 21.20. They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. 21.21. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs. 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 22.18. and saw him saying to me, 'Hurry and get out of Jerusalem quickly, because they will not receive testimony concerning me from you.' 22.19. I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you. 22.20. When the blood of Stephen, your witness, was shed, I also was standing by, and consenting to his death, and guarding the cloaks of those who killed him.' 22.21. He said to me, 'Depart, for I will send you out far from here to the Gentiles.' 24.5. 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. 26.8. Why is it judged incredible with you, if God does raise the dead? 26.9. I myself most assuredly thought that I ought to do many things contrary to the name of Jesus of Nazareth. 26.22. Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come 26.23. how the Christ must suffer, and how he first by the resurrection of the dead should proclaim light both to these people and to the Gentiles. 27.23. For there stood by me this night an angel, belonging to the God whose I am and whom I serve
28. New Testament, Ephesians, 1.20 (1st cent. CE - 1st cent. CE)

1.20. which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places
29. New Testament, Galatians, 1.1, 1.13-1.16, 2.9, 4.24-4.26, 5.4 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead) 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 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. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 5.4. You are alienated from Christ, you who desire to be justified by thelaw. You have fallen away from grace.
30. 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.
31. New Testament, Romans, 1.18-1.32, 2.16, 3.25, 8.39, 9.3, 14.9-14.10 (1st cent. CE - 1st cent. CE)

1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32. who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them. 2.16. in the day when God will judge the secrets of men, according to my gospel, by Jesus Christ. 3.25. whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; 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 14.9. For to this end Christ died, rose, and lived again, that he might be Lord of both the dead and the living. 14.10. But you, why do you judge your brother? Or you again, why do you despise your brother? For we will all stand before the judgment seat of Christ.
32. New Testament, John, 5.22, 5.27, 6.69, 13.23-13.25, 18.15-18.16, 19.26, 20.2-20.8, 21.7, 21.20-21.24 (1st cent. CE - 1st cent. CE)

5.22. For the Father judges no one, but he has given all judgment to the Son 5.27. He also gave him authority to execute judgment, because he is a son of man. 6.69. We have come to believe and know that you are the Christ, the Son of the living God. 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? 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. 21.20. 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.
33. New Testament, Luke, 1.35, 3.8, 4.19, 4.35, 5.32, 8.51, 9.22, 9.28, 10.25, 11.47-11.48, 12.22-12.23, 15.7, 16.30, 18.18, 18.30, 18.33, 18.37, 20.9-20.19, 20.37, 22.8, 23.12, 23.34, 24.5-24.7, 24.25-24.27, 24.29, 24.44-24.47 (1st cent. CE - 1st cent. CE)

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. 3.8. Bring forth therefore fruits worthy of repentance, and don't begin to say among yourselves, 'We have Abraham for our father;' for I tell you that God is able to raise up children to Abraham from these stones! 4.19. And to proclaim the acceptable year of the Lord. 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. 5.32. I have not come to call the righteous, but sinners to repentance. 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. 9.22. saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up. 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. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life? 11.47. Woe to you! For you build the tombs of the prophets, and your fathers killed them. 11.48. So you testify and consent to the works of your fathers. For they killed them, and you build their tombs. 12.22. He said to his disciples, "Therefore I tell you, don't be anxious for your life, what you will eat, nor yet for your body, what you will wear. 12.23. Life is more than food, and the body is more than clothing. 15.7. I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance. 16.30. He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 18.18. A certain ruler asked him, saying, "Good Teacher, what shall I do to inherit eternal life? 18.30. who will not receive many times more in this time, and in the world to come, eternal life. 18.33. They will scourge and kill him. On the third day, he will rise again. 18.37. They told him that Jesus of Nazareth was passing by. 20.9. He began to tell the people this parable. "A man planted a vineyard, and rented it out to some farmers, and went into another country for a long time. 20.10. At the proper season, he sent a servant to the farmers to collect his share of the fruit of the vineyard. But the farmers beat him, and sent him away empty. 20.11. He sent yet another servant, and they also beat him, and treated him shamefully, and sent him away empty. 20.12. He sent yet a third, and they also wounded him, and threw him out. 20.13. The lord of the vineyard said, 'What shall I do? I will send my beloved son. It may be that seeing him, they will respect him.' 20.14. But when the farmers saw him, they reasoned among themselves, saying, 'This is the heir. Come, let's kill him, that the inheritance may be ours.' 20.15. They threw him out of the vineyard, and killed him. What therefore will the lord of the vineyard do to them? 20.16. He will come and destroy these farmers, and will give the vineyard to others."When they heard it, they said, "May it never be! 20.17. But he looked at them, and said, "Then what is this that is written, 'The stone which the builders rejected, The same was made the chief cornerstone?' 20.18. Everyone who falls on that stone will be broken to pieces, But it will crush whomever it falls on to dust. 20.19. The chief priests and the scribes sought to lay hands on Him that very hour, but they feared the people -- for they knew He had spoken this parable against them. 20.37. But that the dead are raised, even Moses showed at the bush, when he called the Lord 'The God of Abraham, the God of Isaac, and the God of Jacob.' 22.8. He sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat. 23.12. Herod and Pilate became friends with each other that very day, for before that they were enemies with each other. 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. 24.5. Becoming terrified, they bowed their faces down to the earth. They said to them, "Why do you seek the living among the dead? 24.6. He isn't here, but is risen. Remember what he told you when he was still in Galilee 24.7. saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again? 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.29. 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. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled. 24.45. Then he opened their minds, that they might understand the Scriptures. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
34. New Testament, Mark, 1.16-1.20, 1.24, 3.16-3.17, 5.37, 9.2, 13.3 (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. 1.24. 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! 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; 5.37. He allowed no one to follow him, except Peter, James, and John the brother of James. 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. 13.3. As he sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately
35. New Testament, Matthew, 1.23, 2.23, 17.1, 18.19-18.20, 26.71 (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. 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. 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. 26.71. 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.
36. Ps.-Philo, Biblical Antiquities, 15.5-15.6, 19.2-19.5, 20.2-20.3, 21.2-21.6, 23.4-23.7, 23.10, 23.12-23.13, 32.1-32.4, 32.8-32.9, 32.14, 32.16-32.17, 48.1, 51.3-51.6 (1st cent. CE - 2nd cent. CE)

37. 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
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. 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.
40. 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
41. 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:
42. 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


Subjects of this text:

subject book bibliographic info
abraham Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120
acts and anti-judaism Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 58, 59
acts of the apostles Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634
allegory Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 121
allusions,biblical Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
andrew Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
apistia,apistos Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 232
apostle Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
apostles,preaching by Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 120, 122
apostolic age Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109
apotropaic,incantations Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 103
areopagus speech Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634
audience Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120, 121, 122
authority(ies) Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144
balaam Levison (2009), Filled with the Spirit, 244
beloved disciple Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
ben sira Levison (2009), Filled with the Spirit, 244
blessing Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
builders Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 121
christian myth,nascent christian,community,outlook of Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
christianity Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 277
cornerstone Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 121, 122
covenant,of abraham Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120
covenant Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
creation Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
crucifixion,of christ Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 121
crucifixion Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
culture,cultural affiliations in galilee Esler (2000), The Early Christian World, 163
d/demonisation Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 103
daniel Levison (2009), Filled with the Spirit, 244
david (king) Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120
death,of christ Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 121, 122
death Levison (2009), Filled with the Spirit, 244; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
delphi Levison (2009), Filled with the Spirit, 244
destruction,of humans Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 121
determinism Crabb (2020), Luke/Acts and the End of History, 196
deuteronomistic theology Crabb (2020), Luke/Acts and the End of History, 197
diaspora Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 594
disciples/discipleship Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144
disciples Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
divine plan/βουλή Crabb (2020), Luke/Acts and the End of History, 196, 197
dreams Levison (2009), Filled with the Spirit, 244
elihu Levison (2009), Filled with the Spirit, 244
ennoia Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
epicurus,death is nothing Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634
essenes,name sources and variants Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172
exile Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
exorcisms/exorcise/exorcists/exorcistic Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 103, 144
faith,in early christian literature Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120
faith Levison (2009), Filled with the Spirit, 244
fate,of jesus Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 121, 122
first clement,relationship with acts Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 105
first clement,use of acts Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 105
forgiveness Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120
gentiles,gentile,nations Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
god,and jesus christ Levison (2009), Filled with the Spirit, 244
god,glory of Levison (2009), Filled with the Spirit, 244
god,right hand of Levison (2009), Filled with the Spirit, 244
grace Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 129, 130, 232
groom Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
hannah Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
heal/healers/healings Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144
healing Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120, 121
heaven,name under Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 122
hellenistic,jewish hellenistic,diaspora Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
herod,antipas Crabb (2020), Luke/Acts and the End of History, 197
herodians,use of term,identification with the essenes Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172
history,historians,of salvation Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 121
holy spirit,lukan conception Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 594
holy spirit,outpouring of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 121
holy spirit,resisting Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 594
holy spirit,sin against Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 594
holy spirit Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
homilies Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109
incantations Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 103
incarnation/incarnate Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144
inspiration Levison (2009), Filled with the Spirit, 244
irony Crabb (2020), Luke/Acts and the End of History, 196
isaac Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
israel,israelites Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120
israel x Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
jacob Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
james,brother of jesus Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
james,brother of john Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
jerusalem,church Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
jerusalem,city Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
jerusalem,earthly Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120
jerusalem Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
jesus,as healer/exorcist Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144
jesus,failure of his messianic enterprise vii Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
jesus,name of Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144
jesus,see also christ Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
jesus,silencing by Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 103
jesus,work/acts/miracles of Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144
jesus Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
jesus christ,in luke-acts Levison (2009), Filled with the Spirit, 244
jesus of nazareth,name variations Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172
jew/jewish,literature/ authors Levison (2009), Filled with the Spirit, 244
jews,jewry,jewish,jewish matrix,jewish setting,anti-jewish,non-jewish Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
john,elder Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
john,evangelist/son of zebedee Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
john,the baptist Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
john (apostle) Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120
john the baptist Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120
josephus essenes,name of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172
joshua Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
judea,judah Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
judgment,eschatological Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 121
judgment,final universal Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634
kenaz Levison (2009), Filled with the Spirit, 244
king/βασιλεύς/kingdom/βασιλεία Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 103
lame man Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120, 121
law,god's" '151.0_244.0@micah Levison (2009), Filled with the Spirit, 244
leaders,religious or cultic Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120, 121
literature Levison (2009), Filled with the Spirit, 244
lord,referring to christ Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 122
lords anointed one Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
love,concept Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
love Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 129
luke-acts,unity of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 121
luke-acts Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 122
memory Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
messiah,davidic Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120
messiah Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120, 122
mission Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109
moses Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109
name of jesus Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120, 122
narrative,context Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109
narrative,overarching Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 122
narrative,progression Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 122
necessity,δεῖ Crabb (2020), Luke/Acts and the End of History, 196
of jesus Crabb (2020), Luke/Acts and the End of History, 196
opponents Crabb (2020), Luke/Acts and the End of History, 196, 197
parables Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 121
parallels (literary technique) Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
paul,areopagus speech Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634
paul/pauline Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144
paul Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
penner,todd Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 58, 59
pentecost Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120, 122
peter,apostle Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
peter Levison (2009), Filled with the Spirit, 244
peter (apostle),speeches of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 120, 121, 122
phidias,depicting god Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634
philo judaeus Levison (2009), Filled with the Spirit, 244
pneumatology,lukan Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 594
politics,of luke/acts Crabb (2020), Luke/Acts and the End of History, 196, 197
polycarp,use of acts Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 105
prayer Levison (2009), Filled with the Spirit, 244
prayers Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
preaching,biblical Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 122
preaching,in the early church Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 122
priests,jewish Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 121
proclamation,apostolic Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 122
promise Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 122
prophet,jesus recognizable in his lifetime as Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 232
prophet,prophecy,prophetic Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
prophets,jesus as Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120
prophets,ot Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120
prophets/prophetic Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 103, 144
quakers Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172
quotations Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120, 121
reader (ἀναγνώστης,ἀναγινώσκων),of luke Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 120, 121, 122
repentance,universal Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634
repentance Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120, 121; Crabb (2020), Luke/Acts and the End of History, 196
resurrection Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 120, 121, 122
romans,judaea,invasion and control of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172
rome Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 277
salvation/soteriology Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
salvation Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 122
salvation history Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 121
samaritans/samarians Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172
samuel Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
sanhedrin Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120, 121
satan Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 232; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144
service to god or christ Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 129, 232
sethians,sethianism Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
signs/σημεῖον (σημεῖα) Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 144
silence/silencing Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 103
sinai Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
singing Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
sins Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120
socrates Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 594
solomon,portico of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120
son of man Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 122
soteriology Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 122
speech,apostolic Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 120, 121, 122
spirit,characterizations as,breath (life itself) Levison (2009), Filled with the Spirit, 244
spirit,characterizations as,holy Levison (2009), Filled with the Spirit, 244
spirit,effects of,faith Levison (2009), Filled with the Spirit, 244
spirit,effects of,holiness/ integrity Levison (2009), Filled with the Spirit, 244
spirit,effects of,life itself Levison (2009), Filled with the Spirit, 244
spirit,effects of,power/justice/ strength/might Levison (2009), Filled with the Spirit, 244
spirit,effects of,visions Levison (2009), Filled with the Spirit, 244
spirit,effects of,wisdom Levison (2009), Filled with the Spirit, 244
spirit,effects of Levison (2009), Filled with the Spirit, 244
spirit,modes of presence,indwelling Levison (2009), Filled with the Spirit, 244
spirit,modes of presence,receiving of Levison (2009), Filled with the Spirit, 244
spirit,working through the faithful Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 129
spirit Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
spirit (of god),holy spirit,gift of Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
st. marks monastery (jerusalem) Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172
st. paul Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
st. peter Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
stephen Levison (2009), Filled with the Spirit, 244
stephen (of acts) Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91
suffering,of christ Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109, 122
synagogue Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
synoptics Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
talmud' Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 172
tomb,of prophets Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 120
vineyard Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 121
visions Levison (2009), Filled with the Spirit, 244
voice Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 121
witness,as basis of belief or trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 129, 130, 232
zeus,phidias Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634