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

Tiresias: The Ancient Mediterranean Religions Source Database



8243
New Testament, Acts, 4.31


καὶ δεηθέντων αὐτῶν ἐσαλεύθη ὁ τόπος ἐν ᾧ ἦσαν συνηγμένοι, καὶ ἐπλήσθησαν ἅπαντες τοῦ ἁγίου πνεύματος, καὶ ἐλάλουν τὸν λόγον τοῦ θεοῦ μετὰ παρρησίας.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.


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

13 results
1. Hebrew Bible, Psalms, 2.1-2.2 (9th cent. BCE - 3rd cent. BCE)

2.1. וְעַתָּה מְלָכִים הַשְׂכִּילוּ הִוָּסְרוּ שֹׁפְטֵי אָרֶץ׃ 2.1. לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִיק׃ 2.2. יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃ 2.1. Why are the nations in an uproar? And why do the peoples mutter in vain?" 2.2. The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:"
2. New Testament, Acts, 1, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 2.30, 2.31, 2.32, 2.33, 2.34, 2.35, 2.36, 2.37, 2.38, 2.39, 2.40, 2.41, 2.42, 2.43, 2.44, 2.45, 2.46, 2.47, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.32, 4.32-5.11, 4.33, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 6, 6.1, 6.2, 6.3, 6.5, 6.7, 6.10, 7, 7.51, 7.52, 7.53, 7.54, 7.55, 7.56, 7.59, 7.60, 8.14, 8.15, 8.16, 8.17, 8.25, 8.39, 9.17, 9.19, 9.20, 10.44, 10.45, 10.46, 10.47, 10.48, 11.1, 11.24, 11.28, 12.24, 13.2, 13.5, 13.7, 13.9, 13.44, 13.45, 13.46, 13.47, 13.48, 13.49, 13.52, 15, 15.7, 15.8, 15.9, 15.14, 15.35, 15.36, 16.6, 16.32, 17.11, 17.13, 18.11, 19.10, 21, 21.20, 21.21, 22.17, 22.18, 22.19, 22.20, 22.21 (1st cent. CE - 2nd cent. CE)

3. New Testament, Colossians, 1.5 (1st cent. CE - 1st cent. CE)

1.5. because of the hope which is laid up for you in the heavens, whereof you heard before in the word of the truth of the gospel
4. New Testament, Ephesians, 5.19 (1st cent. CE - 1st cent. CE)

5.19. speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord;
5. New Testament, Galatians, 1.13-1.16, 4.24-4.26 (1st cent. CE - 1st cent. CE)

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 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.
6. New Testament, Hebrews, 6.4-6.6, 10.28-10.29 (1st cent. CE - 1st cent. CE)

6.4. For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit 6.5. and tasted the good word of God, and the powers of the age to come 6.6. and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put him to open shame. 10.28. A man who disregards Moses' law dies without compassion on the word of two or three witnesses. 10.29. How much worse punishment, do you think, will he be judged worthy of, who has trodden under foot the Son of God, and has counted the blood of the covet with which he was sanctified an unholy thing, and has insulted the Spirit of grace?
7. New Testament, Romans, 2.13, 5.13, 8.15, 12.1-12.4, 12.9-12.10, 13.1, 14.1-14.2, 14.5, 14.16, 14.18, 14.23 (1st cent. CE - 1st cent. CE)

2.13. For it isn't the hearers of the law who are righteous before God, but the doers of the law will be justified 5.13. For until the law, sin was in the world; but sin is not charged when there is no law. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father! 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 12.2. Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good and acceptable and perfect will of God. 12.3. For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. 12.4. For even as we have many members in one body, and all the members don't have the same function 12.9. Let love be without hypocrisy. Abhor that which is evil. Cling to that which is good. 12.10. In love of the brothers be tenderly affectionate one to another; in honor preferring one another; 13.1. Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God. 14.1. Now receive one who is weak in faith, but not for disputes over opinions. 14.2. One man has faith to eat all things, but he who is weak eats only vegetables. 14.5. One man esteems one day as more important. Another esteems every day alike. Let each man be fully assured in his own mind. 14.16. Then don't let your good be slandered 14.18. For he who serves Christ in these things is acceptable to God and approved by men. 14.23. But he who doubts is condemned if he eats, because it isn't of faith; and whatever is not of faith is sin.
8. New Testament, John, 14.26, 15.26, 16.13-16.15 (1st cent. CE - 1st cent. CE)

14.26. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you. 15.26. When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.13. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. 16.14. He will glorify me, for he will take from what is mine, and will declare it to you. 16.15. All things whatever the Father has are mine; therefore I said that he takes of mine, and will declare it to you.
9. New Testament, Luke, 1.2, 1.15, 1.41-1.42, 1.67, 3.21-3.22, 4.1, 5.1, 8.11-8.15, 8.21, 10.21, 11.13, 11.28, 24.13-24.15, 24.26 (1st cent. CE - 1st cent. CE)

1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us 1.15. For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother's womb. 1.41. It happened, when Elizabeth heard Mary's greeting, that the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. 1.42. She called out with a loud voice, and said, "Blessed are you among women, and blessed is the fruit of your womb! 1.67. His father, Zacharias, was filled with the Holy Spirit, and prophesied, saying 3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 5.1. Now it happened, while the multitude pressed on him and heard the word of God, that he was standing by the lake of Gennesaret. 8.11. Now the parable is this: The seed is the word of God. 8.12. Those along the road are those who hear, then the devil comes, and takes away the word from their heart, that they may not believe and be saved. 8.13. Those on the rock are they who, when they hear, receive the word with joy; but these have no root, who believe for a while, then fall away in time of temptation. 8.14. That which fell among the thorns, these are those who have heard, and as they go on their way they are choked with cares, riches, and pleasures of life, and bring no fruit to maturity. 8.15. That in the good ground, these are such as in an honest and good heart, having heard the word, hold it tightly, and bring forth fruit with patience. 8.21. But he answered them, "My mother and my brothers are these who hear the word of God, and do it. 10.21. In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight. 11.13. If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him? 11.28. But he said, "On the contrary, blessed are those who hear the word of God, and keep it. 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.26. Didn't the Christ have to suffer these things and to enter into his glory?
10. New Testament, Mark, 13.11 (1st cent. CE - 1st cent. CE)

13.11. When they lead you away and deliver you up, don't be anxious beforehand, or premeditate what you will say, but say whatever will be given you in that hour. For it is not you who speak, but the Holy Spirit.
11. New Testament, Matthew, 12.28 (1st cent. CE - 1st cent. CE)

12.28. But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you.
12. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

10a. כל פרשה שהיתה חביבה על דוד פתח בה באשרי וסיים בה באשרי פתח באשרי דכתיב (תהלים א, א) אשרי האיש וסיים באשרי דכתיב (תהלים ב, יב) אשרי כל חוסי בו:,הנהו בריוני דהוו בשבבותיה דר"מ והוו קא מצערו ליה טובא הוה קא בעי ר' מאיר רחמי עלויהו כי היכי דלימותו אמרה לי' ברוריא דביתהו מאי דעתך משום דכתיב (תהלים קד, לה) יתמו חטאים מי כתיב חוטאים חטאים כתיב,ועוד שפיל לסיפיה דקרא ורשעים עוד אינם כיון דיתמו חטאים ורשעים עוד אינם אלא בעי רחמי עלויהו דלהדרו בתשובה ורשעים עוד אינם,בעא רחמי עלויהו והדרו בתשובה:,אמר לה ההוא צדוקי לברוריא כתיב (ישעיהו נד, א) רני עקרה לא ילדה משום דלא ילדה רני,אמרה ליה שטיא שפיל לסיפיה דקרא דכתיב כי רבים בני שוממה מבני בעולה אמר ה',אלא מאי עקרה לא ילדה רני כנסת ישראל שדומה לאשה עקרה שלא ילדה בנים לגיהנם כותייכו:,א"ל ההוא צדוקי לר' אבהו כתיב (תהלים ג, א) מזמור לדוד בברחו מפני אבשלום בנו וכתיב (תהלים נז, א) לדוד מכתם בברחו מפני שאול במערה הי מעשה הוה ברישא מכדי מעשה שאול הוה ברישא לכתוב ברישא,אמר ליה אתון דלא דרשיתון סמוכין קשיא לכו אנן דדרשינן סמוכים לא קשיא לן,דא"ר יוחנן סמוכין מן התורה מנין שנא' (תהלים קיא, ח) סמוכים לעד לעולם עשוים באמת וישר,למה נסמכה פרשת אבשלום לפרשת גוג ומגוג שאם יאמר לך אדם כלום יש עבד שמורד ברבו אף אתה אמור לו כלום יש בן שמורד באביו אלא הוה הכא נמי הוה:,אמר ר' יוחנן משום רבי שמעון בן יוחי מאי דכתיב (משלי לא, כו) פיה פתחה בחכמה ותורת חסד על לשונה כנגד מי אמר שלמה מקרא זה לא אמרו אלא כנגד דוד אביו שדר בחמשה עולמים ואמר שירה,דר במעי אמו ואמר שירה שנאמר (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו,יצא לאויר העולם ונסתכל בכוכבים ומזלות ואמר שירה שנאמר (תהלים קג, כ) ברכו ה' מלאכיו גבורי כח עושי דברו לשמוע בקול דברו ברכו ה' כל צבאיו וגו',ינק משדי אמו ונסתכל בדדיה ואמר שירה שנאמר (תהלים קג, ב) ברכי נפשי את ה' ואל תשכחי כל גמוליו,מאי כל גמוליו אמר ר' אבהו שעשה לה דדים במקום בינה,טעמא מאי אמר (רבי) יהודה כדי שלא יסתכל במקום ערוה רב מתנא אמר כדי שלא יינק ממקום הטנופת,ראה במפלתן של רשעים ואמר שירה שנאמר (תהלים קד, לה) יתמו חטאים מן הארץ ורשעים עוד אינם ברכי נפשי את ה' הללויה,נסתכל ביום המיתה ואמר שירה שנאמר (תהלים קד, א) ברכי נפשי את ה' ה' אלהי גדלת מאד הוד והדר לבשת,מאי משמע דעל יום המיתה נאמר אמר רבה בר רב שילא מסיפא דעניינא דכתיב (תהלים קד, כט) תסתיר פניך יבהלון תוסף רוחם יגועון וגו',רב שימי בר עוקבא ואמרי לה מר עוקבא הוה שכיח קמיה דר' שמעון בן פזי והוה מסדר אגדתא קמיה דר' יהושע בן לוי אמר ליה מאי דכתיב (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו אמר ליה בא וראה שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם צר צורה על גבי הכותל ואינו יכול להטיל בה רוח ונשמה קרבים ובני מעים והקב"ה אינו כן צר צורה בתוך צורה ומטיל בה רוח ונשמה קרבים ובני מעים והיינו דאמרה חנה (שמואל א ב, ב) אין קדוש כה' כי אין בלתך ואין צור כאלהינו.,מאי אין צור כאלהינו אין צייר כאלהינו,מאי כי אין בלתך אמר ר' יהודה בר מנסיא אל תקרי כי אין בלתך אלא אין לבלותך שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם מעשה ידיו מבלין אותו והקב"ה מבלה מעשיו,א"ל אנא הכי קא אמינא לך הני חמשה ברכי נפשי כנגד מי אמרן דוד לא אמרן אלא כנגד הקב"ה וכנגד נשמה,מה הקב"ה מלא כל העולם אף נשמה מלאה את כל הגוף מה הקדוש ברוך הוא רואה ואינו נראה אף נשמה רואה ואינה נראית מה הקב"ה זן את כל העולם כלו אף נשמה זנה את כל הגוף מה הקב"ה טהור אף נשמה טהורה מה הקב"ה יושב בחדרי חדרים אף נשמה יושבת בחדרי חדרים יבא מי שיש בו חמשה דברים הללו וישבח למי שיש בו חמשה דברים הללו:,אמר רב המנונא מאי דכתיב (קהלת ח, א) מי כהחכם ומי יודע פשר דבר מי כהקדוש ברוך הוא שיודע לעשות פשרה בין שני צדיקים בין חזקיהו לישעיהו חזקיהו אמר ליתי ישעיהו גבאי דהכי אשכחן באליהו דאזל לגבי אחאב (שנאמר (מלכים א יח, ב) וילך אליהו להראות אל אחאב) ישעיהו אמר ליתי חזקיהו גבאי דהכי אשכחן ביהורם בן אחאב דאזל לגבי אלישע,מה עשה הקב"ה הביא יסורים על חזקיהו ואמר לו לישעיהו לך ובקר את החולה שנאמר (מלכים ב כ, א) בימים ההם חלה חזקיהו למות ויבא אליו ישעיהו בן אמוץ הנביא ויאמר אליו כה אמר ה' (צבאות) צו לביתך כי מת אתה ולא תחיה וגו' מאי כי מת אתה ולא תחיה מת אתה בעולם הזה ולא תחיה לעולם הבא,אמר ליה מאי כולי האי אמר ליה משום דלא עסקת בפריה ורביה א"ל משום דחזאי לי ברוח הקדש דנפקי מינאי בנין דלא מעלו,א"ל בהדי כבשי דרחמנא למה לך מאי דמפקדת איבעי לך למעבד ומה דניחא קמיה קודשא בריך הוא לעביד,אמר ליה השתא הב לי ברתך אפשר דגרמא זכותא דידי ודידך ונפקי מנאי בנין דמעלו א"ל כבר נגזרה עליך גזירה א"ל בן אמוץ כלה נבואתך וצא,כך מקובלני מבית אבי אבא אפי' חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים,אתמר נמי רבי יוחנן ורבי (אליעזר) דאמרי תרוייהו אפילו חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים שנא' (איוב יג, טו) הן יקטלני לו איחל 10a. bEvery chapter that was dear to David, he began with “happy is” and concluded with “happy is.” He opened with “happy is,” as it is written: “Happy is the manwho has not walked in the counsel of the wicked or stood in the way of sinners or sat in the dwelling place of the scornful” (Psalms 1:1). bAnd he concluded with “happy,” as it is writtenat the end of the chapter: “Pay homage in purity, lest He be angry, and you perish on the way when His anger is kindled suddenly. bHappy are those who take refuge in Him”(Psalms 2:12). We see that these two chapters actually constitute a single chapter.,With regard to the statement of Rabbi Yehuda, son of Rabbi Shimon ben Pazi, that David did not say iHalleluyauntil he saw the downfall of the wicked, the Gemara relates: bThere were these hooligans in Rabbi Meir’s neighborhood who caused him a great deal of anguish. Rabbi Meir prayed forGod to have bmercy on them, that they should die. Rabbi Meir’s wife, Berurya, said to him: What is your thinking?On what basis do you pray for the death of these hooligans? Do you base yourself on the verse, bas it is written: “Let sins cease from the land”(Psalms 104:35), which you interpret to mean that the world would be better if the wicked were destroyed? But bis it written,let bsinnerscease?” Let bsinscease, bis written.One should pray for an end to their transgressions, not for the demise of the transgressors themselves., bMoreover, go to the end of the verse,where it says: b“And the wicked will be no more.”If, as you suggest, btransgressions shall ceaserefers to the demise of the evildoers, how is it possible that bthe wicked will be no more,i.e., that they will no longer be evil? bRather, pray forGod to have bmercy on them, that they should repent,as if they repent, then the wicked will be no more, as they will have repented.,Rabbi Meir saw that Berurya was correct band he prayed forGod to have bmercy on them, and they repented. /b,The Gemara relates an additional example of Berurya’s incisive insight: bA certain heretic said to Berurya: It is written: “Sing, barren woman who has not given birth,open forth in song and cry, you did not travail, for more are the children of the desolate than the children of the married wife, said the Lord” (Isaiah 54:1). bBecause she has not given birth,she should bsingand rejoice?,Berurya responded to this heretic’s mockery and bsaid: Fool! Go to the end of the verse, where it is written: “For the children of the desolate shall be more numerous than the children of the married wife, said the Lord.” /b, bRather, whatis the meaning of: b“Sing, barren woman who has not given birth”?It means: bSing congregation of Israel, which is like a barren woman who did not give birth to children who aredestined bfor Gehenna like you. /b,In explaining passages from Psalms, the Gemara relates another instance of a response to the question of a heretic: bA certain heretic said to Rabbi Abbahu, it is written: “A Psalm of David, when he fled from his son, Absalom”(Psalms 3:1), bandsimilarly bit is said:“To the chief musician, ial tashḥet /i, ba imikhtamof David when fleeing from Saul into the cave”(Psalms 57:1). bWhich event was first? Since the event with Saul was first,it would have been appropriate bto write it first. /b,Rabbi Abbahu bsaid to him:For byou, who donot employ the bhomileticmethod bof juxtapositionof verses, bit is difficult.But for bus, whoemploy the bhomileticmethod bof juxtapositionof verses, bit is not difficult,as the Sages commonly homiletically infer laws and moral lessons from the juxtaposition of two verses.,Regarding the juxtaposition of verses, bRabbi Yoḥa said: From wherein the Bible is it derived that one may draw homiletical inferences from the bjuxtapositionof verses? bAs it is said:“The works of His hands in truth and justice, all His commandments are sure. bAdjoined forever and ever, made in truth and uprightness”(Psalms 111:7–8). Conclude from here that it is appropriate to draw inferences from the juxtaposition of God’s commandments. Accordingly, David’s fleeing from Absalom is situated where it is in order to juxtapose it to the next chapter, which mentions the war of Gog and Magog; the second chapter of Psalms opens: “Why are the nations in an uproar?”, bWhy was the chapter of Absalom juxtaposed with the chapter of Gog and Magog?They are juxtaposed bsothat bif a person should say to you,expressing doubt with regard to the prophecy of the war of Gog and Magog “against the Lord and against His anointed”: bIs there a slave who rebels against his master?Is there someone capable of rebelling against God? bYou too say to him: Is there a son who rebels against his fatherand severs the relationship with the one who brought him into the world and raised him? bYet,nevertheless, bthere wassuch a son, Absalom, and bso too therecan bbea situation where people will seek to rebel against God., bRabbi Yoḥa saidexplanations of other verses bin the name of Rabbi Shimon ben Yoḥai: What isthe meaning of bthat which is written: “She opens her mouth with wisdom, and the teaching of loving-kindness is on her tongue”(Proverbs 31:26)? The Sages explain that this chapter discusses the wisdom of Torah and those who engage in its study, so bwith reference to whom did Solomon say this verse? He said thisverse babout none other than his father, David,who was the clearest example of one who opens his mouth in wisdom, and bwho resided in five worldsor stages of life bandhis soul bsaid a songof praise corresponding to each of them. Five times David said: “Bless the Lord, O my soul,” each corresponding to a different stage of life., bHe resided in his mother’s womb,his first world, band said a songof praise of the pregcy, bas it is stated:“of David. bBless the Lord, O my soul and all that is within me bless His holy name”(Psalms 103:1), in which he thanks God for creating all that is within his mother, i.e., her womb., bHe emerged into the atmosphere of the world,his second world, blooked upon the stars and constellations and said a songof praise of God for the entirety of creation, bas it is stated: “Bless the Lord, His angels, mighty in strength, that fulfill His word, listening to the voice of His word. Bless the Lord, all His hosts,His servants, that do His will. Bless the Lord, all His works, in all places of His kingship, bless my soul, Lord” (Psalms 103:20–23). David saw the grandeur of all creation and recognized that they are mere servants, carrying out the will of their Creator ( iMa’ayan HaBerakhot /i)., bHe nursed from his mother’s breast,his third world, band he looked upon her bosom and said a songof praise, bas it is stated: “Bless the Lord, O my soul, and do not forget all His benefits [ igemulav /i]”(Psalms 103:2). The etymological association is between igemulavand igemulei meḥalav /i, which means weaned from milk (Isaiah 28:9).,We still must understand, however, bwhat ismeant by ball His benefits?What in particular is praiseworthy in what God provided, beyond merely providing for the infant? bRabbi Abbahu said:In contrast with most other animals, God bplaced her breastsnear her heart, bthe placethat is the source bof understanding. /b, bWhat is the reasonthat God did this? bRav Yehuda said: So thatthe nursing child bwould not look upon the place ofhis mother’s bnakedness. Rav Mattana said: So thatthe child bwould not nurse from a place of uncleanliness. /b, bHe witnessedin both vision and reality bthe downfall of the wicked and he said a songof praise, bas it is stated: “Let sinners cease from the earth, and let the wicked be no more. Bless the Lord, O my soul, iHalleluya /i”(Psalms 104:35).,The fifth world was when David blooked upon the day of death and said a songof praise, bas it is stated: “Bless the Lord, O my soul. Lord my God, You are very great; You are clothed in glory and majesty”(Psalms 104:1); for even death is a time of transcendence for the righteous.,The connection between this final praise and the day of death is unclear. The Gemara asks: bFrom where is it inferredthat bthisverse bwas stated with regard to the day of death?Rabba bar Rav Sheila says: We can derive this bfromthe verses at bthe end of the matter,where bit is written: “You hide Your face, they vanish; You gather Your breath, they perishand return to the dust” (Psalms 104:29).,Other interpretations of this verse exist. The Gemara relates how bRav Shimi bar Ukva, and some say Mar Ukva, would regularlystudy bbefore Rabbi Shimon ben Pazi,who was well versed in iaggadaand bwould arrange the iaggadabefore Rabbi Yehoshua ben Levi. brOnce, Rabbi Shimon ben Pazi bsaid to him: What isthe meaning of bthat which is written: “Bless the Lord, my soul, and all that is within me bless His Holy name”? brRav Shimi bar Ukva bsaid toRabbi Shimon ben Pazi: bCome and see that the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood,as this verse praises the formation of man in his mother’s womb. bThe attribute of flesh and blood issuch that he bshapes a form on the wallfor all to see, yet bhe cannot instill it with a spirit and soul, bowels and intestines.While bthe Holy One, Blessed be He, is not so,as God bshapes one form within another form,a child in its mother’s womb, band instills it with spirit and soul, bowels and intestines. And this isthe explanation of bwhat Hannah saidwith regard to the birth of Samuel: b“There is none holy like the Lord, for there is none like You, and there is no Rock like our God”(I Samuel 2:2)., bWhat isthe meaning of bthere is no rock [ itzur /i] like our God? There is no artist [ itzayyar /i] like our God. /b,The Gemara continues to interpret the rest of that verse homiletically: bWhat isthe meaning of b“there is none like You”? Rabbi Yehuda ben Menasya said: Do not readthe verse to mean b“there is none like You [ ibiltekha /i]”; rather, readit to mean b“none can outlast You [ ilevalotkha /i],” as the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood: The attribute of flesh and blood issuch bthat his creations outlast him,but bthe Holy One, Blessed be He, outlasts His actions. /b,This did not satisfy Rav Shimi bar Ukva, who bsaid toRabbi Shimon ben Pazi: bImeant to bsay to you as follows: Corresponding to whom did David say these fiveinstance of b“Blessthe Lord, bO my soul”?He answered him: bHe said them about none other than the Holy One, Blessed be He, and corresponding to the soul,as the verse refers to the relationship between man’s soul and God. The five instances of “Bless the Lord, O my soul” correspond to the five parallels between the soul in man’s body and God’s power in His world., bJust as the Holy One, Blessed be He, fills the entire world, so too the soul fills the entire body. br bJust as the Holy One, Blessed be He, sees but is not seen, so too does the soul see, but is not seen. br bJust as the Holy One, Blessed be He, sustains the entire world, so too the soul sustains the entire body. br bJust as the Holy One, Blessed be He, is pure, so too is the soul pure. br bJust as the Holy One, Blessed be He, resides in a chamber within a chamber,in His inner sanctum, bso too the soul resides in a chamber within a chamber,in the innermost recesses of the body. brTherefore, bthat which has these five characteristics,the soul, bshould come and praise He Who has these five characteristics. /b,With regard to redemption and prayer, the Gemara tells the story of Hezekiah’s illness, his prayer to God, and subsequent recuperation. bRav Hamnuna said: What isthe meaning of bthat which is writtenpraising the Holy One, Blessed be He: b“Who is like the wise man, and who knows the interpretation [ ipesher /i] of the matter”(Ecclesiastes 8:1)? This verse means: bWho is like the Holy One, Blessed be He, Who knows how to effect compromise [ ipeshara /i] between two righteous individuals, between Hezekiah,the king of Judea, band Isaiahthe prophet. They disagreed over which of them should visit the other. bHezekiah said: Let Isaiah come to me, as that is what we find with regard to Elijahthe prophet, bwho went to Ahab,the king of Israel, bas it is stated: “And Elijah went to appear to Ahab”(I Kings 18:2). This proves that it is the prophet who must seek out the king. bAnd Isaiah said: Let Hezekiah come to me, as that is what we find with regard to Yehoram ben Ahab,king of Israel, bwho went to Elishathe prophet, as it is stated: “So the king of Israel, Jehosaphat and the king of Edom went down to him” (II Kings 3:12)., bWhat did the Holy One, Blessed be He, doto effect compromise between Hezekiah and Isaiah? bHe brought the sufferingof illness bupon Hezekiah and told Isaiah: Go and visit the sick.Isaiah did as God instructed, bas it is stated: “In those days Hezekiah became deathly ill, and Isaiah ben Amoz the prophet came and said to him: Thus says the Lord of Hosts: Set your house in order, for you will die and you will not live”(Isaiah 38:1). This seems redundant; bwhat isthe meaning of byou will die and you will not live?This repetition means: bYou will die in this world, and you will not live,you will have no share, bin the World-to-Come. /b,Hezekiah bsaid to him: What is all of this?For what transgression am I being punished? brIsaiah bsaid to him: Because you did notmarry and bengage in procreation. brHezekiah apologized and bsaid:I had no children bbecause I envisaged through divine inspiration that the children that emerge from me will not be virtuous.Hezekiah meant that he had seen that his children were destined to be evil. In fact, his son Menashe sinned extensively, and he thought it preferable to have no children at all.,Isaiah bsaid to him: Why do youinvolve byourself with the secrets of the Holy One, Blessed be He? That which you have been commanded,the mitzva of procreation, byou are required to perform, and that which is acceptablein the eyes of bthe Holy One, Blessed be He, let Him perform,as He has so decided.,Hezekiah bsaid toIsaiah: bNow give me your daughteras my wife; bperhaps my merit and your merit will cause virtuous children to emerge from me. brIsaiah bsaid to him: The decree has already been decreed against youand this judgment cannot be changed. brHezekiah bsaid to him: Son of Amoz, cease your prophecy and leave.As long as the prophet spoke as God’s emissary, Hezekiah was obligated to listen to him. He was not, however, obligated to accept Isaiah’s personal opinion that there was no possibility for mercy and healing.,Hezekiah continued: bI have received a tradition from the house of my father’s father,from King David, the founding father of the dynasty of kings of Judea: bEvenif ba sharp sword rests upon a person’s neck, he should not prevent himself frompraying for bmercy.One may still hold out hope that his prayers will be answered, as was David himself when he saw the Angel of Destruction, but nonetheless prayed for mercy and his prayers were answered.,With regard to the fact that one should not despair of God’s mercy, the Gemara cites that bit was also saidthat bRabbi Yoḥa and Rabbi Eliezer both said: Even if a sharp sword is resting upon a person’s neck, he should not prevent himself frompraying for bmercy, as it is statedin the words of Job: b“Though He slay me, I will trust in Him”(Job 13:15). Even though God is about to take his life, he still prays for God’s mercy.
13. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)

52b. רע כל היום אמר רבי שמעון בן לקיש יצרו של אדם מתגבר עליו בכל יום ומבקש להמיתו שנאמר (תהלים לז, לב) צופה רשע לצדיק ומבקש להמיתו ואלמלא הקב"ה שעוזר לו אינו יכול לו שנאמ' (תהלים לז, לג) ה' לא יעזבנו בידו ולא ירשיענו בהשפטו,תנא דבי רבי ישמעאל אם פגע בך מנוול זה משכהו לבית המדרש אם אבן הוא נימוח אם ברזל הוא מתפוצץ אם אבן הוא נימוח דכתיב (ישעיהו נה, א) הוי כל צמא לכו למים וכתיב (איוב יד, יט) אבנים שחקו מים אם ברזל הוא מתפוצץ דכתיב (ירמיהו כג, כט) הלא כה דברי כאש נאם ה' וכפטיש יפוצץ סלע,א"ר שמואל בר נחמני א"ר יונתן יצר הרע מסיתו לאדם בעוה"ז ומעיד עליו לעולם הבא שנאמר (משלי כט, כא) מפנק מנוער עבדו ואחריתו יהיה מנון שכן באטב"ח של ר' חייא קורין לסהדה מנון,רב הונא רמי כתיב (הושע ד, יב) כי רוח זנונים התעה וכתיב (הושע ה, ד) בקרבם בתחלה התעם ולבסוף בקרבם,אמר רבא בתחלה קראו הלך ולבסוף קראו אורח ולבסוף קראו איש שנאמר (שמואל ב יב, ד) ויבא הלך לאיש העשיר ויחמול לקחת מצאנו ומבקרו לעשות לאורח וכתיב ויקח את כבשת האיש הרש ויעשה לאיש הבא אליו,אמר רבי יוחנן אבר קטן יש לו לאדם מרעיבו שבע משביעו רעב שנאמר (הושע יג, ו) כמרעיתם וישבעו וגו',אמר רב חנא בר אחא אמרי בי רב ארבעה מתחרט עליהן הקב"ה שבראם ואלו הן גלות כשדים וישמעאלים ויצר הרע גלות דכתיב (ישעיהו נב, ה) ועתה מה לי פה נאם ה' כי לקח עמי חנם וגו' כשדים דכתיב (ישעיהו כג, יג) הן ארץ כשדים זה העם לא היה,ישמעאלים דכתיב (איוב יב, ו) ישליו אהלים לשודדים ובטוחות למרגיזי אל לאשר הביא אלוה בידו יצר הרע דכתיב (מיכה ד, ו) ואשר הרעתי,אמר רבי יוחנן אלמלא שלש מקראות הללו נתמוטטו רגליהם של שונאיהן של ישראל חד דכתיב ואשר הרעתי וחד דכתיב (ירמיהו יח, ו) הנה כחומר ביד היוצר כן אתם וגו' ואידך (יחזקאל לו, כו) והסרתי את לב האבן מבשרכם ונתתי לכם לב בשר,רב פפא אמר אף מהאי נמי (יחזקאל לו, כז) ואת רוחי אתן בקרבכם וגו',(זכריה ב, ג) ויראני ה' ארבעה חרשים מאן נינהו ארבעה חרשים אמר רב חנא בר ביזנא אמר רבי שמעון חסידא משיח בן דוד ומשיח בן יוסף ואליהו וכהן צדק מתיב רב ששת אי הכי היינו דכתיב (זכריה ב, ד) ויאמר אלי אלה הקרנות אשר זרו את יהודה הני לשובה אתו,א"ל שפיל לסיפיה דקרא ויבואו אלה להחריד אותם לידות את קרנות הגוים הנושאים קרן אל ארץ יהודה לזרותה וגו' א"ל בהדי חנא באגדתא למה לי,(מיכה ה, ד) והיה זה שלום אשור כי יבא בארצנו וכי ידרוך בארמנותינו והקמנו עליו שבעה רועים ושמנה נסיכי אדם מאן נינהו שבעה רועים דוד באמצע אדם שת ומתושלח מימינו אברהם יעקב ומשה בשמאלו ומאן נינהו שמנה נסיכי אדם ישי ושאול ושמואל עמוס וצפניה צדקיה ומשיח ואליהו:,ארבעה סולמות כו': תנא גובהה של מנורה חמשים אמה (כו'): וארבעה ילדים של פרחי כהונה ובידיהם כדי שמן של מאה ועשרים לוג: איבעיא להו מאה ועשרים לוג כולהו או דלמא לכל חד וחד תא שמע ובידיהם כדי שמן של שלשים שלשים לוג שהם כולם מאה ועשרים לוג,תנא והן משובחין היו יותר מבנה של מרתא בת בייתוס אמרו על בנה של מרתא בת בייתוס שהיה נוטל שתי יריכות של שור הגדול שלקוח באלף זוז ומהלך עקב בצד גודל ולא הניחוהו אחיו הכהנים לעשות כן משום (משלי יד, כח) ברב עם הדרת מלך,מאי משובחים אילימא משום יוקרא הני יקירי טפי אלא התם כבש ומרובע ולא זקיף הכא סולמות וזקיף טובא:,ולא היה חצר בירושלים: תנא 52b. bevil all day”(Genesis 6:5). All day long his thoughts and desires are for evil. bRabbi Shimon ben Lakish said: A person’sevil binclination overcomes him each day and seeks to kill him, as it stated: “The wicked watches the righteous and seeks to kill him”(Psalms 37:32); the wicked here is referring to the wickedness inside one’s heart. bAnd if not for the Holy One, Blessed be He, Who assistshim with the good inclination, bhe would not overcome it, as it is stated: “The Lord will not leave him in his hand, nor suffer him to be condemned when he is judged”(Psalms 37:33)., bThe school of Rabbi Yishmael taught: If this scoundrel,the evil inclination, baccosted you,seeking to tempt you to sin, bdrag it to the study halland study Torah. bIf it islike ba stone, it will be dissolvedby the Torah. bIf it islike biron, it will be shattered.The Gemara elaborates: bIf it islike bstone, it will be dissolved, as it is written: “Ho, everyone who is thirsty, come you for the water”(Isaiah 55:1), water in this context meaning Torah; band it is written: “Stones were worn by water”(Job 14:19). bIf it islike biron, it will be shattered, as it is written: “Is not My word like fire, says the Lord; and like a hammer that shatters rock”(Jeremiah 23:29)., bRabbi Shmuel bar Naḥmani saidthat bRabbi Yoḥa said: The evil inclination incites a personto sin bin this world, andthen btestifies against him in the next world, as it is stated: “He that delicately brings up his servant from a child shall have him become a master [ imanon /i] at the last”(Proverbs 29:21). Initially, in one’s youth, the evil inclination, which should have been enslaved to him, takes control of him and causes him to sin. Then, ultimately, that same evil inclination becomes his imanon /i. iManonmeans witness, bas in Rabbi Ḥiyya’scoded alphabet in which ialef /iand itet /iand ibeit /iand iḥet /i,etc., are interchanged. bWitness[isahada/b] bis called imanon /i.The letters imemand isamekh /i, inunand iheh /i, and ivavand idaletare interchanged with other letters., bRav Huna raised a contradictionbetween two verses. bIt is written: “For the spirit of harlotry causedthem bto err”(Hosea 4:12), indicating that this spirit was a temporary phenomenon and not an integral part of their persona. bAnd it isalso bwritten:“For the spirit of harlotry bis within them”(Hosea 5:4), indicating that it is an integral part of their persona. The Gemara explains: bInitially, it causes them to errfrom without, band ultimately,it is from bwithin them. /b, bRava said: Initially,the verse bcalledthe evil inclination ba travelercoming from afar. bSubsequently,the verse bcalls it a guest,as one welcomes it. bUltimately,the verse bcalls it man,indicating significance, as it became the homeowner. bAs it is statedin the parable of the poor man’s lamb that Nathan the prophet said to David: b“And there came a traveler to the rich man, and he was reluctant to take of his own flock and of his own herd, to prepare for the guest”(II Samuel 12:4). bAnd it is writtenin the same verse: b“And he took the poor man’s lamb, and prepared it for the man that was come to him.”In other words, the evil inclination that began as a traveler gradually rose in prominence., bRabbi Yoḥa said: A man has a small organused in sexual relations. bIf he starvesthe organ, and does not overindulge, it bis satiated;however, bif he satiatesthe organ and overindulges in sexual relations, it bis starving,and desires more, bas it is stated: “When they were fed, they became full,they were filled, and their heart was exalted; therefore have they forgotten Me” (Hosea 13:6)., bRav Ḥana bar Aḥa saidthat the Sages bin the school of Rav say:There are bfourcreations that bthe Holy One, Blessed be He,created, yet He, as it were, bregrets that He created them,as they do more harm than good. bAnd these are they: Exile, Chaldeans, and Ishmaelites, and the evil inclination. Exile, as it is written: “Now therefore, for what am I here, says the Lord, seeing that My people is taken away for naught”(Isaiah 52:5). God Himself is asking: For what am I here? bChaldeans, as it is written: “Behold the land of the Chaldeans, this is the people that was not”(Isaiah 23:13), meaning, if only they never were., bIshmaelites, as it is written: “The tents of robbers prosper, and they that provoke God are secure, in whatsoever God brings with His hand”(Job 12:6). God brought upon Himself these Arabs that dwell in the deserts in tents. bThe evil inclination, as it is written:“On that day, says the Lord, will I assemble her that is lame, and I will gather her that is driven away, band her that I corrupted”(Micah 4:6). God is saying that He created the evil inclination that led the people to sin and to be cast into exile., bRabbi Yoḥa said: Were it not for these three versesthat follow that indicate that God controls people’s hearts, bthe legs of the enemies ofthe bJewish people,a euphemism for the Jewish people themselves, bwould have collapsed,unable to withstand the repercussions of their sins. bOne, as it is written: “And her that I corrupted,”indicating God’s regret for doing so. bAnd one, as it is written: “Behold, as the clay in the potter’s hand, so are youin My hand, O house of Israel” (Jeremiah 18:6). bAnd the otherverse: b“And I will take away the heart of stone out of your flesh, and I will give you a heart of flesh”(Ezekiel 36:26), indicating that the matter is not solely in human hands, but in the hands of God as well., bRav Pappa said:It is derived bfrom thisverse bas well: “And I will put My spirit within you,and cause you to walk in My statutes, and you shall keep My ordices, and do them” (Ezekiel 36:27).,§ Apropos the end of days, the Gemara cites another verse and interprets it homiletically. It is stated: b“The Lord then showed me four craftsmen”(Zechariah 2:3). bWho are these four craftsmen? Rav Ḥana bar Bizna saidthat bRabbi Shimon Ḥasida said:They are bMessiah ben David, Messiah ben Yosef, Elijah, and the righteousHigh bPriest,who will serve in the Messianic era. bRav Sheshet raised an objection: If so,if that is the identity of the four craftsmen, then bthat which is writtenin the previous verse: b“And he said to me: These are the horns that scattered Judea”(Zechariah 2:4), is difficult; bthesefour in the first verse bare coming for their enemies,and are not redeemers.,Rav Ḥana bsaid toRav Sheshet: bGo to the end of the verse: “These then are come to frighten them, to cast down the horns of the nations, which lifted uptheir bhorn against the land of Judah to scatter it.”This indicates that the horns refer to the nations that exiled the Jewish people and that the four craftsmen will hurl those horns aside. Rav Sheshet bsaid to him: Whyshould bIdisagree bwithRav bḤana inmatters of iaggada /i,where he is more expert than I, and I cannot prevail?,The Gemara continues homiletically interpreting verses that relate to the end of days. It is stated: b“And this shall be peace: When the Assyrian shall come into our land, and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight princes among men”(Micah 5:4). The Gemara asks: bWho are these seven shepherds?The Gemara explains: bDavidis bin the middle; Adam, Seth, and Methuselah are to his right; Abraham, Jacob, and Moses are to his left. And who are the eight princes among men?They are bYishai, Saul, Samuel, Amos, Zephania, Zedekiah, Messiah, and Elijah. /b,§ The mishna continues: bAnd there were four laddersfor each pole. One of the Sages btaught: The height of the candelabrumupon the pole bis fifty cubits. Andthere were bfour children from the priesthood traineesholding band in their hands jugs of oilwith a capacity bof 120 ilog /iof oil. bA dilemma was raised:Was it b120 ilogaltogether, or perhaps each and everychild carried that amount? bComeand bhearproof from this ibaraita /i: bAnd in their handswere bjugs of oil, eachwith a capacity bof thirty ilog /i, that were alltogether b120 ilog /i. /b,One of the Sages btaught: And theseyoung priests who held the pitchers bwere superiorin strength bto the son of Marta, daughter of Baitos,who was a priest renowned for his might. bThey said about the son of Marta, daughter of Baitos, that he would take two thighs of a large bullthat was so large bthatit would be bpurchased for one thousand izuz /i, and walkup the ramp in small steps, bheel to toe,without hurrying, due to his strength. However, bhis brethren the priests would not allow him do so, due tothe principle: b“In the multitude of people is the King’s glory”(Proverbs 14:28). The more priests engaged in the Temple service, the greater glory for God. Therefore, it is preferable for the thighs to be carried to the altar by multiple priests.,The Gemara asks: In bwhatsense were these young priests bsuperior? If we say it is due to the weightof the pitchers that they carried, bthesetwo bthighs are heavierthan the thirty ilogof oil. The Gemara answers: bRather,the difference is that bthere,in the case of the son of Marta, he walked on a brampthat was wide, bandwith a moderate gradient of only one cubit every bfourcubits of length, bandit is bnot steep; herethey climbed bladders, andthose are bvery steep. /b,§ The mishna continues: bAnd there was not a courtyard in Jerusalemthat was not illuminated from the light of the Place of the Drawing of the Water. One of the Sages btaught: /b


Subjects of this text:

subject book bibliographic info
acts,divine names in Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 250
acts,western text Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 250
alleluia psalms (jerusalem liturgy) Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118
amoraic Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 60
ananias Levison (2009), Filled with the Spirit, 351
antiphonal psalms Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118
apostle Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
armenian lectionary Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117
ascension Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 189
babylonian talmud Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 60
baptism Levison (2009), Filled with the Spirit, 231
blood Levison (2009), Filled with the Spirit, 231
causes of corruption,lexical ambiguity Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 250
christian,conception of the spirit Levison (2009), Filled with the Spirit, 231
christian,early christian christianity Levison (2009), Filled with the Spirit, 231
christian myth,nascent christian,community,outlook of Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
church Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
church of st. stephen ( martyrion of st. stephen) Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118
church of the holy sepulcher,holy martyrium Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117
confession Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
cornelius Levison (2009), Filled with the Spirit, 351
covenant,concept of Levison (2009), Filled with the Spirit, 231
crucifixion,jesus death Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 189
delphi Levison (2009), Filled with the Spirit, 231, 351
diaspora Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 594, 596
disciple Levison (2009), Filled with the Spirit, 351
domus Alikin (2009), The Earliest History of the Christian Gathering, 51
double treatise Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 60
dreams Levison (2009), Filled with the Spirit, 231, 351
easter/pascha Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117
easter/paschal octave,bright tuesday Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118
easter/paschal octave Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118
ecstasy,ecstatic Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
egypt,egyptian,elect,community of,suffering of Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 189
elizabeth Levison (2009), Filled with the Spirit, 231
epiphany iii Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117
eschatology,eschatological,belonging to the end-of-days,messianic age Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 60
exegesis,exegetical,interpretation of scripture,messianic/eschatological interpretation Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 60
feast of,stephen,celebrated on 26/27 december Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118
feast of,stephen,feast of,stephen,celebrated on 26 december Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117
gentiles,gentile,nations Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 189, 190
glory,glorification Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 189
glossolalia Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
god,power/hand of Levison (2009), Filled with the Spirit, 231
god,praise/thanks of Levison (2009), Filled with the Spirit, 231
grace Levison (2009), Filled with the Spirit, 231
greek vocables and phrases,θεός Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 250
greek vocables and phrases,κύριος Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 250
greek vocables and phrases,ἰησούς Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 250
healing Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
hellenism,hellenistic,culture/world Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
hellenistic,jewish hellenistic,diaspora Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
herod Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 60, 189
hesychius Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117
holy spirit,ecclesial role Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 596
holy spirit,lukan conception Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 583, 594, 596
holy spirit,prayer Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 596
holy spirit,resisting Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 594
holy spirit,saul of tarsus Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 583
holy spirit,sin against Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 594
inspiration Levison (2009), Filled with the Spirit, 231, 351
insula Alikin (2009), The Earliest History of the Christian Gathering, 51
israel,the people of,redemption/restoration of,the kingdom of,israelite Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 60, 189
jerusalem Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
jesus,disciples,early followers,messianic movement Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 60, 189
jesus,divine status Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 60
jesus,failure of his messianic enterprise vii Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
jesus,rejection Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 189
jesus,suffering Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 189
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, 351
jesus christ,in synoptics Levison (2009), Filled with the Spirit, 231
jesus messianic biography Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 60
jew/jewish,leaders Levison (2009), Filled with the Spirit, 231
jew/jewish,literature/ authors Levison (2009), Filled with the Spirit, 231, 351
jew/jewish,scripture Levison (2009), Filled with the Spirit, 351
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,apostle Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 189
judea,judah Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
kerygma,kerygmatic Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 189
knowledge,of the truth Levison (2009), Filled with the Spirit, 231
knowledge,spiritgiven Levison (2009), Filled with the Spirit, 231
law,god's" "151.0_231.0@law,god's" Levison (2009), Filled with the Spirit, 351
life,of jesus Levison (2009), Filled with the Spirit, 231
literature Levison (2009), Filled with the Spirit, 231, 351
luke-acts,pneumatology,incoherence Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 583
martyrion of st. stephen Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118
matthew Levison (2009), Filled with the Spirit, 231
messiah,gods anointed,messiahship,messianic Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 60
mount of olives (eleona) Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 118
nativity Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 118
peter,simon Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 189
peter Levison (2009), Filled with the Spirit, 351
pilgrimage (pilgrim),and constantinople,and jerusalem Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117
pneumatology,ancient Levison (2009), Filled with the Spirit, 231
pneumatology,lukan Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 583, 594, 596
pontius pilate Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 60, 189
prayer Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346; Levison (2009), Filled with the Spirit, 231, 351
prayernon-eucharistic Alikin (2009), The Earliest History of the Christian Gathering, 247
preaching Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
presbyter Alikin (2009), The Earliest History of the Christian Gathering, 247
prophet(ess)/prophecy/prophetic,prophetic visions,insight,and speech Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
prophet,prophecy,prophetic Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
psalms Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 60
rabbinic Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 60
redemption,salvation Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 189
relics,translation of Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117
repent/repentance Levison (2009), Filled with the Spirit, 231
resurrection Levison (2009), Filled with the Spirit, 231; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 60, 189
salvation Levison (2009), Filled with the Spirit, 231
saul (paul) Levison (2009), Filled with the Spirit, 351
second temple judaism Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
sin Levison (2009), Filled with the Spirit, 231
socrates Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 594
sons of god,sons of heaven Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 60
spirit,characterizations as,breath (life itself) Levison (2009), Filled with the Spirit, 231, 351
spirit,effects of,,discernment of spirits Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
spirit,effects of,,discipline Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
spirit,effects of,,ecstasy Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
spirit,effects of,,exorcism Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
spirit,effects of,,glossolalia Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
spirit,effects of,,healing Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
spirit,effects of,,praise Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
spirit,effects of,,prayer Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
spirit,effects of,,preaching/proclamation Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
spirit,effects of,,prophecy Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
spirit,effects of,,signs and wonders' Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
spirit,effects of,,testimony Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
spirit,effects of,,translocation Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
spirit,effects of,,visions and dreams Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
spirit,effects of,,wisdom Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346
spirit,effects of,initiation into community Levison (2009), Filled with the Spirit, 231
spirit,effects of,interpret dreams/scripture Levison (2009), Filled with the Spirit, 351
spirit,effects of,prayer Levison (2009), Filled with the Spirit, 231
spirit,effects of,salvation Levison (2009), Filled with the Spirit, 231
spirit,modes of presence,indwelling Levison (2009), Filled with the Spirit, 231, 351
spirit,modes of presence,opposition to Levison (2009), Filled with the Spirit, 231
spirit,modes of presence,receiving of Levison (2009), Filled with the Spirit, 231, 351
spirit,modes of presence,rushing upon Levison (2009), Filled with the Spirit, 351
spirit (of god),holy spirit,gift of Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 189, 190
stephen,anti-jewish symbol,as protomartyr Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117, 118
stephen Levison (2009), Filled with the Spirit, 231
sukkoth Levison (2009), Filled with the Spirit, 351
synagogue Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 190
tannaitic Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 60
thought,holy spirit in acts Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 583
visions Levison (2009), Filled with the Spirit, 351
word of god Levison (2009), Filled with the Spirit, 231, 351