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Tiresias: The Ancient Mediterranean Religions Source Database



8243
New Testament, Acts, 8.19


ρας λαμβάνῃ πνεῦμα ἅγιον.saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit.


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

57 results
1. Hebrew Bible, Deuteronomy, 13.2-13.6 (9th cent. BCE - 3rd cent. BCE)

13.2. כִּי־יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת׃ 13.3. וּבָא הָאוֹת וְהַמּוֹפֵת אֲשֶׁר־דִּבֶּר אֵלֶיךָ לֵאמֹר נֵלְכָה אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתָּם וְנָעָבְדֵם׃ 13.4. לֹא תִשְׁמַע אֶל־דִּבְרֵי הַנָּבִיא הַהוּא אוֹ אֶל־חוֹלֵם הַחֲלוֹם הַהוּא כִּי מְנַסֶּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם לָדַעַת הֲיִשְׁכֶם אֹהֲבִים אֶת־יְהוָה אֱלֹהֵיכֶם בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ 13.5. אַחֲרֵי יְהוָה אֱלֹהֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ וְאֶת־מִצְוֺתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן׃ 13.6. וְהַנָּבִיא הַהוּא אוֹ חֹלֵם הַחֲלוֹם הַהוּא יוּמָת כִּי דִבֶּר־סָרָה עַל־יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם וְהַפֹּדְךָ מִבֵּית עֲבָדִים לְהַדִּיחֲךָ מִן־הַדֶּרֶךְ אֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לָלֶכֶת בָּהּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 13.2. If there arise in the midst of thee a prophet, or a dreamer of dreams—and he give thee a sign or a wonder," 13.3. and the sign or the wonder come to pass, whereof he spoke unto thee—saying: ‘Let us go after other gods, which thou hast not known, and let us serve them’;" 13.4. thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams; for the LORD your God putteth you to proof, to know whether ye do love the LORD your God with all your heart and with all your soul." 13.5. After the LORD your God shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave." 13.6. And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken perversion against the LORD your God, who brought you out of the land of Egypt, and redeemed thee out of the house of bondage, to draw thee aside out of the way which the LORD thy God commanded thee to walk in. So shalt thou put away the evil from the midst of thee."
2. Hebrew Bible, Exodus, 8.2, 8.18, 9.11 (9th cent. BCE - 3rd cent. BCE)

8.2. וַיַּעַשׂ יְהוָה כֵּן וַיָּבֹא עָרֹב כָּבֵד בֵּיתָה פַרְעֹה וּבֵית עֲבָדָיו וּבְכָל־אֶרֶץ מִצְרַיִם תִּשָּׁחֵת הָאָרֶץ מִפְּנֵי הֶעָרֹב׃ 8.2. וַיֵּט אַהֲרֹן אֶת־יָדוֹ עַל מֵימֵי מִצְרָיִם וַתַּעַל הַצְּפַרְדֵּעַ וַתְּכַס אֶת־אֶרֶץ מִצְרָיִם׃ 8.18. וְהִפְלֵיתִי בַיּוֹם הַהוּא אֶת־אֶרֶץ גֹּשֶׁן אֲשֶׁר עַמִּי עֹמֵד עָלֶיהָ לְבִלְתִּי הֱיוֹת־שָׁם עָרֹב לְמַעַן תֵּדַע כִּי אֲנִי יְהוָה בְּקֶרֶב הָאָרֶץ׃ 9.11. וְלֹא־יָכְלוּ הַחַרְטֻמִּים לַעֲמֹד לִפְנֵי מֹשֶׁה מִפְּנֵי הַשְּׁחִין כִּי־הָיָה הַשְּׁחִין בַּחֲרְטֻמִּם וּבְכָל־מִצְרָיִם׃ 8.2. And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt." 8.18. And I will set apart in that day the land of Goshen, in which My people dwell, that no swarms of flies shall be there; to the end that thou mayest know that I am the LORD in the midst of the earth." 9.11. And the magicians could not stand before Moses because of the boils; for the boils were upon the magicians, and upon all the Egyptians."
3. Hebrew Bible, Genesis, 31.11-31.13, 31.24 (9th cent. BCE - 3rd cent. BCE)

31.11. וַיֹּאמֶר אֵלַי מַלְאַךְ הָאֱלֹהִים בַּחֲלוֹם יַעֲקֹב וָאֹמַר הִנֵּנִי׃ 31.12. וַיֹּאמֶר שָׂא־נָא עֵינֶיךָ וּרְאֵה כָּל־הָעַתֻּדִים הָעֹלִים עַל־הַצֹּאן עֲקֻדִּים נְקֻדִּים וּבְרֻדִּים כִּי רָאִיתִי אֵת כָּל־אֲשֶׁר לָבָן עֹשֶׂה לָּךְ׃ 31.13. אָנֹכִי הָאֵל בֵּית־אֵל אֲשֶׁר מָשַׁחְתָּ שָּׁם מַצֵּבָה אֲשֶׁר נָדַרְתָּ לִּי שָׁם נֶדֶר עַתָּה קוּם צֵא מִן־הָאָרֶץ הַזֹּאת וְשׁוּב אֶל־אֶרֶץ מוֹלַדְתֶּךָ׃ 31.24. וַיָּבֹא אֱלֹהִים אֶל־לָבָן הָאֲרַמִּי בַּחֲלֹם הַלָּיְלָה וַיֹּאמֶר לוֹ הִשָּׁמֶר לְךָ פֶּן־תְּדַבֵּר עִם־יַעֲקֹב מִטּוֹב עַד־רָע׃ 31.11. And the angel of God said unto me in the dream: Jacob; and I said: Here am I." 31.12. And he said: Lift up now thine eyes, and see, all the he-goats which leap upon the flock are streaked, speckled, and grizzled; for I have seen all that Laban doeth unto thee." 31.13. I am the God of Beth-el, where thou didst anoint a pillar, where thou didst vow a vow unto Me. Now arise, get thee out from this land, and return unto the land of thy nativity.’" 31.24. And God came to Laban the Aramean in a dream of the night, and said unto him: ‘Take heed to thyself that thou speak not to Jacob either good or bad.’"
4. Hebrew Bible, Joel, 2.28-2.32 (9th cent. BCE - 3rd cent. BCE)

5. Hebrew Bible, 1 Kings, 17.17-17.24, 21.8-21.13 (8th cent. BCE - 5th cent. BCE)

17.17. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה חָלָה בֶּן־הָאִשָּׁה בַּעֲלַת הַבָּיִת וַיְהִי חָלְיוֹ חָזָק מְאֹד עַד אֲשֶׁר לֹא־נוֹתְרָה־בּוֹ נְשָׁמָה׃ 17.18. וַתֹּאמֶר אֶל־אֵלִיָּהוּ מַה־לִּי וָלָךְ אִישׁ הָאֱלֹהִים בָּאתָ אֵלַי לְהַזְכִּיר אֶת־עֲוֺנִי וּלְהָמִית אֶת־בְּנִי׃ 17.19. וַיֹּאמֶר אֵלֶיהָ תְּנִי־לִי אֶת־בְּנֵךְ וַיִּקָּחֵהוּ מֵחֵיקָהּ וַיַּעֲלֵהוּ אֶל־הָעֲלִיָּה אֲשֶׁר־הוּא יֹשֵׁב שָׁם וַיַּשְׁכִּבֵהוּ עַל־מִטָּתוֹ׃ 17.21. וַיִּתְמֹדֵד עַל־הַיֶּלֶד שָׁלֹשׁ פְּעָמִים וַיִּקְרָא אֶל־יְהוָה וַיֹּאמַר יְהוָה אֱלֹהָי תָּשָׁב נָא נֶפֶשׁ־הַיֶּלֶד הַזֶּה עַל־קִרְבּוֹ׃ 17.22. וַיִּשְׁמַע יְהוָה בְּקוֹל אֵלִיָּהוּ וַתָּשָׁב נֶפֶשׁ־הַיֶּלֶד עַל־קִרְבּוֹ וַיֶּחִי׃ 17.23. וַיִּקַּח אֵלִיָּהוּ אֶת־הַיֶּלֶד וַיֹּרִדֵהוּ מִן־הָעֲלִיָּה הַבַּיְתָה וַיִּתְּנֵהוּ לְאִמּוֹ וַיֹּאמֶר אֵלִיָּהוּ רְאִי חַי בְּנֵךְ׃ 17.24. וַתֹּאמֶר הָאִשָּׁה אֶל־אֵלִיָּהוּ עַתָּה זֶה יָדַעְתִּי כִּי אִישׁ אֱלֹהִים אָתָּה וּדְבַר־יְהוָה בְּפִיךָ אֱמֶת׃ 21.8. וַתִּכְתֹּב סְפָרִים בְּשֵׁם אַחְאָב וַתַּחְתֹּם בְּחֹתָמוֹ וַתִּשְׁלַח הספרים [סְפָרִים] אֶל־הַזְקֵנִים וְאֶל־הַחֹרִים אֲשֶׁר בְּעִירוֹ הַיֹּשְׁבִים אֶת־נָבוֹת׃ 21.9. וַתִּכְתֹּב בַּסְּפָרִים לֵאמֹר קִרְאוּ־צוֹם וְהוֹשִׁיבוּ אֶת־נָבוֹת בְּרֹאשׁ הָעָם׃ 21.11. וַיַּעֲשׂוּ אַנְשֵׁי עִירוֹ הַזְּקֵנִים וְהַחֹרִים אֲשֶׁר הַיֹּשְׁבִים בְּעִירוֹ כַּאֲשֶׁר שָׁלְחָה אֲלֵיהֶם אִיזָבֶל כַּאֲשֶׁר כָּתוּב בַּסְּפָרִים אֲשֶׁר שָׁלְחָה אֲלֵיהֶם׃ 21.12. קָרְאוּ צוֹם וְהֹשִׁיבוּ אֶת־נָבוֹת בְּרֹאשׁ הָעָם׃ 21.13. וַיָּבֹאוּ שְׁנֵי הָאֲנָשִׁים בְּנֵי־בְלִיַּעַל וַיֵּשְׁבוּ נֶגְדּוֹ וַיְעִדֻהוּ אַנְשֵׁי הַבְּלִיַּעַל אֶת־נָבוֹת נֶגֶד הָעָם לֵאמֹר בֵּרַךְ נָבוֹת אֱלֹהִים וָמֶלֶךְ וַיֹּצִאֻהוּ מִחוּץ לָעִיר וַיִּסְקְלֻהוּ בָאֲבָנִים וַיָּמֹת׃ 17.17. And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him." 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?’" 17.19. And he said unto her: ‘Give me thy son.’ And he took him out of her bosom, and carried him up into the upper chamber, where he abode, and laid him upon his own bed." 17.20. And he cried unto the LORD, and said: ‘O LORD my God, hast Thou also brought evil upon the widow with whom I sojourn, by slaying her son?’" 17.21. And he stretched himself upon the child three times, and cried unto the LORD, and said: ‘O LORD my God, I pray thee, let this child’s soul come back into him.’" 17.22. And the LORD hearkened unto the voice of Elijah; and the soul of the child came back into him, and he revived." 17.23. And Elijah took the child, and brought him down out of the upper chamber into the house, and delivered him unto his mother; and Elijah said: ‘See, thy son liveth.’" 17.24. And the woman said to Elijah: ‘Now I know that thou art a man of God, and that the word of the LORD in thy mouth is truth.’" 21.8. So she wrote letters in Ahab’s name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, and that dwelt with Naboth." 21.9. And she wrote in the letters, saying: ‘Proclaim a fast, and set Naboth at the head of the people;" 21.10. and set two men, base fellows, before him, and let them bear witness against him, saying: Thou didst curse God and the king. And then carry him out, and stone him, that he die.’" 21.11. And the men of his city, even the elders and the nobles who dwelt in his city, did as Jezebel had sent unto them, according as it was written in the letters which she had sent unto them." 21.12. They proclaimed a fast, and set Naboth at the head of the people." 21.13. And the two men, the base fellows, came in and sat before him; and the base fellows bore witness against him, even against Naboth, in the presence of the people, saying: ‘Naboth did curse God and the king.’ Then they carried him forth out of the city, and stoned him with stones, that he died."
6. Hebrew Bible, 2 Kings, 17.9, 23.19 (8th cent. BCE - 5th cent. BCE)

17.9. וַיְחַפְּאוּ בְנֵי־יִשְׂרָאֵל דְּבָרִים אֲשֶׁר לֹא־כֵן עַל־יְהוָה אֱלֹהֵיהֶם וַיִּבְנוּ לָהֶם בָּמוֹת בְּכָל־עָרֵיהֶם מִמִּגְדַּל נוֹצְרִים עַד־עִיר מִבְצָר׃ 23.19. וְגַם אֶת־כָּל־בָּתֵּי הַבָּמוֹת אֲשֶׁר בְּעָרֵי שֹׁמְרוֹן אֲשֶׁר עָשׂוּ מַלְכֵי יִשְׂרָאֵל לְהַכְעִיס הֵסִיר יֹאשִׁיָּהוּ וַיַּעַשׂ לָהֶם כְּכָל־הַמַּעֲשִׂים אֲשֶׁר עָשָׂה בְּבֵית־אֵל׃ 17.9. and the children of Israel did impute things that were not right unto the LORD their God, and they built them high places in all their cities, from the tower of the watchmen to the fortified city;" 23.19. And all the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke [the LORD], Josiah took away, and did to them according to all the acts that he had done in Beth-el."
7. Hebrew Bible, Isaiah, 29.7-29.8 (8th cent. BCE - 5th cent. BCE)

29.7. וְהָיָה כַּחֲלוֹם חֲזוֹן לַיְלָה הֲמוֹן כָּל־הַגּוֹיִם הַצֹּבְאִים עַל־אֲרִיאֵל וְכָל־צֹבֶיהָ וּמְצֹדָתָהּ וְהַמְּצִיקִים לָהּ׃ 29.8. וְהָיָה כַּאֲשֶׁר יַחֲלֹם הָרָעֵב וְהִנֵּה אוֹכֵל וְהֵקִיץ וְרֵיקָה נַפְשׁוֹ וְכַאֲשֶׁר יַחֲלֹם הַצָּמֵא וְהִנֵּה שֹׁתֶה וְהֵקִיץ וְהִנֵּה עָיֵף וְנַפְשׁוֹ שׁוֹקֵקָה כֵּן יִהְיֶה הֲמוֹן כָּל־הַגּוֹיִם הַצֹּבְאִים עַל־הַר צִיּוֹן׃ 29.7. And the multitude of all the nations that war against Ariel, Even all that war against her, and the bulwarks about her, and they that distress her, Shall be as a dream, a vision of the night." 29.8. And it shall be as when a hungry man dreameth, and, behold, he eateth, But he awaketh, and his soul is empty; Or as when a thirsty man dreameth, and, behold, he drinketh, But he awaketh, and, behold, he is faint, and his soul hath appetite— So shall the multitude of all the nations be, that fight against mount Zion."
8. Hebrew Bible, Jeremiah, 23.25-23.32, 27.9, 29.8, 31.23, 31.26 (8th cent. BCE - 5th cent. BCE)

23.25. שָׁמַעְתִּי אֵת אֲשֶׁר־אָמְרוּ הַנְּבִאִים הַנִּבְּאִים בִּשְׁמִי שֶׁקֶר לֵאמֹר חָלַמְתִּי חָלָמְתִּי׃ 23.26. עַד־מָתַי הֲיֵשׁ בְּלֵב הַנְּבִאִים נִבְּאֵי הַשָּׁקֶר וּנְבִיאֵי תַּרְמִת לִבָּם׃ 23.27. הַחֹשְׁבִים לְהַשְׁכִּיחַ אֶת־עַמִּי שְׁמִי בַּחֲלוֹמֹתָם אֲשֶׁר יְסַפְּרוּ אִישׁ לְרֵעֵהוּ כַּאֲשֶׁר שָׁכְחוּ אֲבוֹתָם אֶת־שְׁמִי בַּבָּעַל׃ 23.28. הַנָּבִיא אֲשֶׁר־אִתּוֹ חֲלוֹם יְסַפֵּר חֲלוֹם וַאֲשֶׁר דְּבָרִי אִתּוֹ יְדַבֵּר דְּבָרִי אֱמֶת מַה־לַתֶּבֶן אֶת־הַבָּר נְאֻם־יְהוָה׃ 23.29. הֲלוֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם־יְהוָה וּכְפַטִּישׁ יְפֹצֵץ סָלַע׃ 23.31. הִנְנִי עַל־הַנְּבִיאִם נְאֻם־יְהוָה הַלֹּקְחִים לְשׁוֹנָם וַיִּנְאֲמוּ נְאֻם׃ 23.32. הִנְנִי עַל־נִבְּאֵי חֲלֹמוֹת שֶׁקֶר נְאֻם־יְהוָה וַיְסַפְּרוּם וַיַּתְעוּ אֶת־עַמִּי בְּשִׁקְרֵיהֶם וּבְפַחֲזוּתָם וְאָנֹכִי לֹא־שְׁלַחְתִּים וְלֹא צִוִּיתִים וְהוֹעֵיל לֹא־יוֹעִילוּ לָעָם־הַזֶּה נְאֻם־יְהוָה׃ 27.9. וְאַתֶּם אַל־תִּשְׁמְעוּ אֶל־נְבִיאֵיכֶם וְאֶל־קֹסְמֵיכֶם וְאֶל חֲלֹמֹתֵיכֶם וְאֶל־עֹנְנֵיכֶם וְאֶל־כַּשָּׁפֵיכֶם אֲשֶׁר־הֵם אֹמְרִים אֲלֵיכֶם לֵאמֹר לֹא תַעַבְדוּ אֶת־מֶלֶךְ בָּבֶל׃ 29.8. כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל אַל־יַשִּׁיאוּ לָכֶם נְבִיאֵיכֶם אֲשֶׁר־בְּקִרְבְּכֶם וְקֹסְמֵיכֶם וְאַל־תִּשְׁמְעוּ אֶל־חֲלֹמֹתֵיכֶם אֲשֶׁר אַתֶּם מַחְלְמִים׃ 31.23. כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עוֹד יֹאמְרוּ אֶת־הַדָּבָר הַזֶּה בְּאֶרֶץ יְהוּדָה וּבְעָרָיו בְּשׁוּבִי אֶת־שְׁבוּתָם יְבָרֶכְךָ יְהוָה נְוֵה־צֶדֶק הַר הַקֹּדֶשׁ׃ 31.26. עַל־זֹאת הֱקִיצֹתִי וָאֶרְאֶה וּשְׁנָתִי עָרְבָה לִּי׃ 23.25. I have heard what the prophets have said, That prophesy lies in My name, saying: ‘I have dreamed, I have dreamed.’" 23.26. How long shall this be? Is it in the heart of the prophets that prophesy lies, And the prophets of the deceit of their own heart?" 23.27. That think to cause My people to forget My name By their dreams which they tell every man to his neighbour, As their fathers forgot My name for Baal." 23.28. The prophet that hath a dream, let him tell a dream; And he that hath My word; let him speak My word faithfully. What hath the straw to do with the wheat? Saith the LORD." 23.29. Is not My word like as fire? Saith the LORD; And like a hammer that breaketh the rock in pieces?" 23.30. Therefore, behold, I am against the prophets, saith the LORD, that steal My words every one from his neighbour." 23.31. Behold, I am against the prophets, saith the LORD, that use there tongues and say: ‘He saith.’" 23.32. Behold, I am against them that prophesy lying dreams, saith the LORD, and do tell them, and cause My people to err by their lies, and by their wantonness; yet I sent them not, nor commanded them; neither can they profit this people at all, saith the LORD." 27.9. But as for you, hearken ye not to your prophets, nor to your diviners, nor to your dreams, nor to your soothsayers, nor to your sorcerers, that speak unto you, saying: Ye shall not serve the king of Babylon;" 29.8. For thus saith the LORD of hosts, the God of Israel: Let not your prophets that are in the midst of you, and your diviners, beguile you, neither hearken ye to your dreams which ye cause to be dreamed." 31.23. Thus saith the LORD of hosts, the God of Israel: Yet again shall they use this speech In the land of Judah and in the cities thereof, When I shall turn their captivity: ‘The LORD bless thee, O habitation of righteousness, O mountain of holiness.’" 31.26. Upon this I awaked, and beheld; And my sleep was sweet unto me."
9. Hebrew Bible, Joshua, 7 (8th cent. BCE - 5th cent. BCE)

10. Hebrew Bible, Ezekiel, 37.15-37.28 (6th cent. BCE - 5th cent. BCE)

37.15. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 37.16. וְאַתָּה בֶן־אָדָם קַח־לְךָ עֵץ אֶחָד וּכְתֹב עָלָיו לִיהוּדָה וְלִבְנֵי יִשְׂרָאֵל חברו [חֲבֵרָיו] וּלְקַח עֵץ אֶחָד וּכְתוֹב עָלָיו לְיוֹסֵף עֵץ אֶפְרַיִם וְכָל־בֵּית יִשְׂרָאֵל חברו [חֲבֵרָיו׃] 37.17. וְקָרַב אֹתָם אֶחָד אֶל־אֶחָד לְךָ לְעֵץ אֶחָד וְהָיוּ לַאֲחָדִים בְּיָדֶךָ׃ 37.18. וְכַאֲשֶׁר יֹאמְרוּ אֵלֶיךָ בְּנֵי עַמְּךָ לֵאמֹר הֲלוֹא־תַגִּיד לָנוּ מָה־אֵלֶּה לָּךְ׃ 37.19. דַּבֵּר אֲלֵהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֲנִי לֹקֵחַ אֶת־עֵץ יוֹסֵף אֲשֶׁר בְּיַד־אֶפְרַיִם וְשִׁבְטֵי יִשְׂרָאֵל חברו [חֲבֵרָיו] וְנָתַתִּי אוֹתָם עָלָיו אֶת־עֵץ יְהוּדָה וַעֲשִׂיתִם לְעֵץ אֶחָד וְהָיוּ אֶחָד בְּיָדִי׃ 37.21. וְדַבֵּר אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֲנִי לֹקֵחַ אֶת־בְּנֵי יִשְׂרָאֵל מִבֵּין הַגּוֹיִם אֲשֶׁר הָלְכוּ־שָׁם וְקִבַּצְתִּי אֹתָם מִסָּבִיב וְהֵבֵאתִי אוֹתָם אֶל־אַדְמָתָם׃ 37.22. וְעָשִׂיתִי אֹתָם לְגוֹי אֶחָד בָּאָרֶץ בְּהָרֵי יִשְׂרָאֵל וּמֶלֶךְ אֶחָד יִהְיֶה לְכֻלָּם לְמֶלֶךְ וְלֹא יהיה־[יִהְיוּ־] עוֹד לִשְׁנֵי גוֹיִם וְלֹא יֵחָצוּ עוֹד לִשְׁתֵּי מַמְלָכוֹת עוֹד׃ 37.23. וְלֹא יִטַמְּאוּ עוֹד בְּגִלּוּלֵיהֶם וּבְשִׁקּוּצֵיהֶם וּבְכֹל פִּשְׁעֵיהֶם וְהוֹשַׁעְתִּי אֹתָם מִכֹּל מוֹשְׁבֹתֵיהֶם אֲשֶׁר חָטְאוּ בָהֶם וְטִהַרְתִּי אוֹתָם וְהָיוּ־לִי לְעָם וַאֲנִי אֶהְיֶה לָהֶם לֵאלֹהִים׃ 37.24. וְעַבְדִּי דָוִד מֶלֶךְ עֲלֵיהֶם וְרוֹעֶה אֶחָד יִהְיֶה לְכֻלָּם וּבְמִשְׁפָּטַי יֵלֵכוּ וְחֻקֹּתַי יִשְׁמְרוּ וְעָשׂוּ אוֹתָם׃ 37.25. וְיָשְׁבוּ עַל־הָאָרֶץ אֲשֶׁר נָתַתִּי לְעַבְדִּי לְיַעֲקֹב אֲשֶׁר יָשְׁבוּ־בָהּ אֲבוֹתֵיכֶם וְיָשְׁבוּ עָלֶיהָ הֵמָּה וּבְנֵיהֶם וּבְנֵי בְנֵיהֶם עַד־עוֹלָם וְדָוִד עַבְדִּי נָשִׂיא לָהֶם לְעוֹלָם׃ 37.26. וְכָרַתִּי לָהֶם בְּרִית שָׁלוֹם בְּרִית עוֹלָם יִהְיֶה אוֹתָם וּנְתַתִּים וְהִרְבֵּיתִי אוֹתָם וְנָתַתִּי אֶת־מִקְדָּשִׁי בְּתוֹכָם לְעוֹלָם׃ 37.27. וְהָיָה מִשְׁכָּנִי עֲלֵיהֶם וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 37.28. וְיָדְעוּ הַגּוֹיִם כִּי אֲנִי יְהוָה מְקַדֵּשׁ אֶת־יִשְׂרָאֵל בִּהְיוֹת מִקְדָּשִׁי בְּתוֹכָם לְעוֹלָם׃ 37.15. And the word of the LORD came unto me, saying:" 37.16. ’And thou, son of man, take thee one stick, and write upon it: For Judah, and for the children of Israel his companions; then take another stick, and write upon it: For Joseph, the stick of Ephraim, and of all the house of Israel his companions;" 37.17. and join them for thee one to another into one stick, that they may become one in thy hand." 37.18. And when the children of thy people shall speak unto thee, saying: Wilt thou not tell us what thou meanest by these?" 37.19. say into them: Thus saith the Lord GOD: Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his companions; and I will put them unto him together with the stick of Judah, and make them one stick, and they shall be one in My hand." 37.20. And the sticks whereon thou writest shall be in thy hand before their eyes." 37.21. And say unto them: Thus saith the Lord GOD: Behold, I will take the children of Israel from among the nations, whither they are gone, and will gather them on every side, and bring them into their own land;" 37.22. and I will make them one nation in the land, upon the mountains of Israel, and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all;" 37.23. neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions; but I will save them out of all their dwelling-places, wherein they have sinned, and will cleanse them; so shall they be My people, and I will be their God." 37.24. And My servant David shall be king over them, and they all shall have one shepherd; they shall also walk in Mine ordices, and observe My statutes, and do them." 37.25. And they shall dwell in the land that I have given unto Jacob My servant, wherein your fathers dwelt; and they shall dwell therein, they, and their children, and their children’s children, for ever; and David My servant shall be their prince for ever." 37.26. Moreover I will make a covet of peace with them—it shall be an everlasting covet with them; and I will establish them, and multiply them, and will set My sanctuary in the midst of them for ever." 37.27. My dwelling-place also shall be over them; and I will be their God, and they shall be My people." 37.28. And the nations shall know that I am the LORD that sanctify Israel, when My sanctuary shall be in the midst of them for ever.’"
11. Hebrew Bible, Zechariah, 9.13, 9.15, 10.2 (5th cent. BCE - 4th cent. BCE)

9.13. כִּי־דָרַכְתִּי לִי יְהוּדָה קֶשֶׁת מִלֵּאתִי אֶפְרַיִם וְעוֹרַרְתִּי בָנַיִךְ צִיּוֹן עַל־בָּנַיִךְ יָוָן וְשַׂמְתִּיךְ כְּחֶרֶב גִּבּוֹר׃ 9.15. יְהוָה צְבָאוֹת יָגֵן עֲלֵיהֶם וְאָכְלוּ וְכָבְשׁוּ אַבְנֵי־קֶלַע וְשָׁתוּ הָמוּ כְּמוֹ־יָיִן וּמָלְאוּ כַּמִּזְרָק כְּזָוִיּוֹת מִזְבֵּחַ׃ 10.2. כִּי הַתְּרָפִים דִּבְּרוּ־אָוֶן וְהַקּוֹסְמִים חָזוּ שֶׁקֶר וַחֲלֹמוֹת הַשָּׁוא יְדַבֵּרוּ הֶבֶל יְנַחֵמוּן עַל־כֵּן נָסְעוּ כְמוֹ־צֹאן יַעֲנוּ כִּי־אֵין רֹעֶה׃ 9.13. For I bend Judah for Me, I fill the bow with Ephraim; And I will stir up thy sons, O Zion, Against thy sons, O Javan, And will make thee as the sword of a mighty man." 9.15. The LORD of hosts will defend them; And they shall devour, and shall tread down the sling-stones; And they shall drink, and make a noise as through wine; And they shall be filled like the basins, like the corners of the altar." 10.2. For the teraphim have spoken vanity, And the diviners have seen a lie, And the dreams speak falsely, They comfort in vain; Therefore they go their way like sheep, They are afflicted, because there is no shepherd."
12. Hebrew Bible, Daniel, 2.28 (2nd cent. BCE - 2nd cent. BCE)

2.28. בְּרַם אִיתַי אֱלָהּ בִּשְׁמַיָּא גָּלֵא רָזִין וְהוֹדַע לְמַלְכָּא נְבוּכַדְנֶצַּר מָה דִּי לֶהֱוֵא בְּאַחֲרִית יוֹמַיָּא חֶלְמָךְ וְחֶזְוֵי רֵאשָׁךְ עַל־מִשְׁכְּבָךְ דְּנָה הוּא׃ 2.28. but there is a God in heaven that revealeth secrets, and He hath made known to the king Nebuchadnezzar what shall be in the end of days. Thy dream, and the visions of thy head upon thy bed, are these:"
13. Septuagint, Ecclesiasticus (Siracides), 34.1-34.8, 40.1-40.9 (2nd cent. BCE - 2nd cent. BCE)

34.1. A man of no understanding has vain and false hopes,and dreams give wings to fools. 34.1. He that is inexperienced knows few things,but he that has traveled acquires much cleverness. 34.2. As one who catches at a shadow and pursues the wind,so is he who gives heed to dreams. 34.2. Like one who kills a son before his fathers eyes is the man who offers a sacrifice from the property of the poor. 34.3. The vision of dreams is this against that,the likeness of a face confronting a face. 34.4. From an unclean thing what will be made clean?And from something false what will be true? 34.5. Divinations and omens and dreams are folly,and like a woman in travail the mind has fancies. 34.6. Unless they are sent from the Most High as a visitation,do not give your mind to them. 34.7. For dreams have deceived many,and those who put their hope in them have failed. 34.8. Without such deceptions the law will be fulfilled,and wisdom is made perfect in truthful lips. 40.1. Much labor was created for every man,and a heavy yoke is upon the sons of Adam,from the day they come forth from their mothers womb till the day they return to the mother of all. 40.1. All these were created for the wicked,and on their account the flood came. 40.2. Their perplexities and fear of heart -- their anxious thought is the day of death 40.2. Wine and music gladden the heart,but the love of wisdom is better than both. 40.3. from the man who sits on a splendid throne to the one who is humbled in dust and ashes 40.3. In the mouth of the shameless begging is sweet,but in his stomach a fire is kindled. 40.4. from the man who wears purple and a crown to the one who is clothed in burlap; 40.5. there is anger and envy and trouble and unrest,and fear of death, and fury and strife. And when one rests upon his bed,his sleep at night confuses his mind. 40.6. He gets little or no rest,and afterward in his sleep, as though he were on watch,he is troubled by the visions of his mind like one who has escaped from the battle-front; 40.7. at the moment of his rescue he wakes up,and wonders that his fear came to nothing. 40.8. With all flesh, both man and beast,and upon sinners seven times more 40.9. are death and bloodshed and strife and sword,calamities, famine and affliction and plague.
14. Anon., Didache, 11.6, 11.12, 12.3-12.5, 13.1-13.3, 13.6, 15.1 (1st cent. CE - 2nd cent. CE)

15. Josephus Flavius, Jewish Antiquities, 1.19 (1st cent. CE - 1st cent. CE)

1.19. The reader is therefore to know, that Moses deemed it exceeding necessary, that he who would conduct his own life well, and give laws to others, in the first place should consider the divine nature; and, upon the contemplation of God’s operations, should thereby imitate the best of all patterns, so far as it is possible for human nature to do, and to endeavor to follow after it: 1.19. He also told her, that if she disobeyed God, and went on still in her way, she should perish; but if she would return back, she should become the mother of a son who should reign over that country. These admonitions she obeyed, and returned to her master and mistress, and obtained forgiveness. A little while afterwards, she bare Ismael; which may be interpreted Heard of God, because God had heard his mother’s prayer.
16. Josephus Flavius, Against Apion, 1.232 (1st cent. CE - 1st cent. CE)

1.232. When Manetho therefore had acknowledged that our forefathers were gone out of Egypt so many years ago he introduces his fictitious king Amenophis, and says thus:—“This king was desirous to become a spectator of the gods, as had Orus, one of his predecessors in that kingdom, desired the same before him; he also communicated that his desire to his namesake Amenophis, who was the son of Papis, and one that seemed to partake of a divine nature, both as to wisdom and the knowledge of futurities.”
17. New Testament, 1 John, 1.1-1.3, 2.22-2.23, 2.27, 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. 2.27. As for you, the anointing which you received from him remains in you, and you don't need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him. 4.2. By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God 4.3. and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already. 4.7. Beloved, let us love one another, for love is of God; and everyone who loves is born of God, and knows God. 4.8. He who doesn't love doesn't know God, for God is love. 4.9. By this was God's love revealed in us, that God has sent his one and only Son into the world that we might live through him. 4.10. In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins. 4.11. Beloved, if God loved us in this way, we also ought to love one another. 4.13. By this we know that we remain in him and he in us, because he has given us of his Spirit. 4.14. We have seen and testify that the Father has sent the Son as the Savior of the world. 4.15. Whoever confesses that Jesus is the Son of God, God remains in him, and he in God. 4.16. We know and have believed the love which God has for us. God is love, and he who remains in love remains in God, and God remains in him. 4.17. In this love has been made perfect among us, that we may have boldness in the day of judgment, because as he is, even so are we in this world. 4.18. There is no fear in love; but perfect love casts out fear, because fear has punishment. He who fears is not made perfect in love. 4.19. We love Him, because he first loved us. 4.20. If a man says, "I love God," and hates his brother, he is a liar; for he who doesn't love his brother whom he has seen, how can he love God whom he has not seen? 4.21. This commandment we have from him, that he who loves God should also love his brother. 5.6. This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood.
18. New Testament, 1 Corinthians, 2.12, 9.13-9.14, 13.1-13.4 (1st cent. CE - 1st cent. CE)

2.12. But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God. 9.13. Don't you know that those who serve around sacred thingseat from the things of the temple, and those who wait on the altar havetheir portion with the altar? 9.14. Even so the Lord ordained thatthose who proclaim the gospel should live from the gospel. 13.1. If I speak with the languages of men and of angels, but don'thave love, I have become sounding brass, or a clanging cymbal. 13.2. If I have the gift of prophecy, and know all mysteries and allknowledge; and if I have all faith, so as to remove mountains, butdon't have love, I am nothing. 13.3. If I dole out all my goods tofeed the poor, and if I give my body to be burned, but don't have love,it profits me nothing. 13.4. Love is patient and is kind; love doesn't envy. Love doesn'tbrag, is not proud
19. New Testament, 1 Thessalonians, 4.6, 4.8 (1st cent. CE - 1st cent. CE)

4.6. that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. 4.8. Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you.
20. New Testament, 1 Timothy, 5.18 (1st cent. CE - 1st cent. CE)

5.18. For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages.
21. New Testament, 2 John, 7 (1st cent. CE - 2nd cent. CE)

22. New Testament, 2 Corinthians, 11.4 (1st cent. CE - 1st cent. CE)

23. New Testament, 2 Thessalonians, 3.8 (1st cent. CE - 1st cent. CE)

3.8. neither did we eat bread from anyone's hand without paying for it, but in labor and travail worked night and day, that we might not burden any of you;
24. 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, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 2, 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, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 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, 4.32, 4.33, 4.34, 4.35, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.15, 5.18, 5.19, 5.28, 5.29, 5.30, 5.31, 5.32, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 7.33, 7.58, 7.58-8.1, 8.1, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 8.36, 8.37, 8.38, 8.39, 8.40, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 9.29, 9.30, 9.31, 9.32, 9.33, 9.34, 9.35, 9.36, 9.37, 9.38, 9.39, 9.40, 9.41, 9.42, 10.1, 10.1-11.18, 10.2, 10.3, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 10.34, 10.35, 10.36, 10.37, 10.38, 10.39, 10.40, 10.41, 10.42, 10.43, 10.44, 10.45, 10.46, 10.47, 10.48, 11.1, 11.2, 11.3, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.15, 11.16, 11.17, 11.18, 11.19, 11.26, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24, 13.2, 13.4, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.48, 13.50, 14.5, 14.19, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 15.28, 15.29, 16.6, 16.7, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17, 16.18, 16.19, 16.20, 16.21, 16.22, 16.23, 16.24, 16.25, 16.26, 16.27, 16.28, 16.29, 16.30, 16.31, 16.32, 16.33, 16.34, 17.1, 17.2, 17.3, 17.4, 17.5, 17.6, 17.7, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 17.17, 17.18, 17.19, 17.20, 17.21, 17.22, 17.23, 17.24, 17.25, 17.26, 17.27, 17.28, 17.29, 17.30, 17.31, 17.32, 17.33, 18.1, 18.2, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16, 18.17, 18.18, 18.24-19.7, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.11, 19.12, 19.13, 19.14, 19.15, 19.16, 19.17, 19.18, 19.19, 19.20, 19.23, 19.24, 19.25, 19.26, 19.27, 20.3, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.19, 20.22, 20.23, 21.4, 21.11, 22.3, 22.4, 22.5, 22.6, 22.7, 22.8, 22.9, 22.10, 22.11, 22.12, 22.13, 22.14, 22.15, 22.16, 22.17, 22.18, 22.19, 22.20, 22.21, 23.12, 26.21, 27.21, 27.22, 27.23, 27.24, 27.25, 27.26 (1st cent. CE - 2nd cent. CE)

25. New Testament, Apocalypse, 9.21, 21.8, 22.15 (1st cent. CE - 1st cent. CE)

9.21. They didn't repent of their murders, nor of their sorceries, nor of their sexual immorality, nor of their thefts. 21.8. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death. 22.15. Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.
26. New Testament, Galatians, 2.9, 3.1-3.2, 3.14, 5.2, 6.15 (1st cent. CE - 1st cent. CE)

2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 3.1. Foolish Galatians, who has bewitched you not to obey thetruth, before whose eyes Jesus Christ was openly set forth among you as crucified? 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.14. that the blessing of Abraham might come on the Gentilesthrough Christ Jesus; that we might receive the promise of the Spiritthrough faith. 5.2. Behold, I, Paul, tell you that if you receive circumcision, Christ willprofit you nothing. 6.15. For in Christ Jesus neitheris circumcision anything, nor uncircumcision, but a new creation.
27. New Testament, Hebrews, 10.32 (1st cent. CE - 1st cent. CE)

10.32. But remember the former days, in which, after you were enlightened, you endured a great struggle with sufferings;
28. New Testament, Romans, 8.17 (1st cent. CE - 1st cent. CE)

8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him.
29. New Testament, John, 4.4-4.42, 13.23-13.25, 14.1, 14.9-14.12, 14.17, 18.15-18.16, 19.26, 20.2-20.8, 20.22-20.23, 21.7, 21.20-21.24 (1st cent. CE - 1st cent. CE)

4.4. He needed to pass through Samaria. 4.5. So he came to a city of Samaria, called Sychar, near the parcel of ground that Jacob gave to his son, Joseph. 4.6. Jacob's well was there. Jesus therefore, being tired from his journey, sat down by the well. It was about the sixth hour. 4.7. A woman of Samaria came to draw water. Jesus said to her, "Give me a drink. 4.8. For his disciples had gone away into the city to buy food. 4.9. The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.) 4.10. Jesus answered her, "If you knew the gift of God, and who it is who says to you, 'Give me a drink,' you would have asked him, and he would have given you living water. 4.11. The woman said to him, "Sir, you have nothing to draw with, and the well is deep. From where then have you that living water? 4.12. Are you greater than our father, Jacob, who gave us the well, and drank of it himself, as did his sons, and his cattle? 4.13. Jesus answered her, "Everyone who drinks of this water will thirst again 4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life. 4.15. The woman said to him, "Sir, give me this water, so that I don't get thirsty, neither come all the way here to draw. 4.16. Jesus said to her, "Go, call your husband, and come here. 4.17. The woman answered, "I have no husband."Jesus said to her, "You said well, 'I have no husband,' 4.18. for you have had five husbands; and he whom you now have is not your husband. This you have said truly. 4.19. The woman said to him, "Sir, I perceive that you are a prophet. 4.20. Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship. 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth. 4.25. The woman said to him, "I know that Messiah comes," (he who is called Christ). "When he has come, he will declare to us all things. 4.26. Jesus said to her, "I am he, the one who speaks to you. 4.27. At this, his disciples came. They marveled that he was speaking with a woman; yet no one said, "What are you looking for?" or, "Why do you speak with her? 4.28. So the woman left her water pot, and went away into the city, and said to the people 4.29. Come, see a man who told me everything that I did. Can this be the Christ? 4.30. They went out of the city, and were coming to him. 4.31. In the meanwhile, the disciples urged him, saying, "Rabbi, eat. 4.32. But he said to them, "I have food to eat that you don't know about. 4.33. The disciples therefore said one to another, "Has anyone brought him something to eat? 4.34. Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work. 4.35. Don't you say, 'There are yet four months until the harvest?' Behold, I tell you, lift up your eyes, and look at the fields, that they are white for harvest already. 4.36. He who reaps receives wages, and gathers fruit to eternal life; that both he who sows and he who reaps may rejoice together. 4.37. For in this the saying is true, 'One sows, and another reaps.' 4.38. I sent you to reap that for which you haven't labored. Others have labored, and you have entered into their labor. 4.39. From that city many of the Samaritans believed in him because of the word of the woman, who testified, 'He told me everything that I did. 4.40. So when the Samaritans came to him, they begged him to stay with them. He stayed there two days. 4.41. Many more believed because of his word. 4.42. They said to the woman, "Now we believe, not because of your speaking; for we have heard for ourselves, and know that this is indeed the Christ, the Savior of the world. 13.23. One of his disciples, whom Jesus loved, was at the table, leaning against Jesus' breast. 13.24. Simon Peter therefore beckoned to him, and said to him, "Tell us who it is of whom he speaks. 13.25. He, leaning back, as he was, on Jesus' breast, asked him, "Lord, who is it? 14.1. Don't let your heart be troubled. Believe in God. Believe also in me. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.12. Most assuredly I tell you, he who believes in me, the works that I do, he will do also; and greater works than these will he do; because I am going to my Father. 14.17. the Spirit of truth, whom the world can't receive; for it doesn't see him, neither knows him. You know him, for he lives with you, and will be in you. 18.15. Simon Peter followed Jesus, as did another disciple. Now that disciple was known to the high priest, and entered in with Jesus into the court of the high priest; 18.16. but Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought in Peter. 19.26. Therefore when Jesus saw his mother, and the disciple whom he loved standing there, he said to his mother, "Woman, behold your son! 20.2. Therefore she ran and came to Simon Peter, and to the other disciple whom Jesus loved, and said to them, "They have taken away the Lord out of the tomb, and we don't know where they have laid him! 20.3. Therefore Peter and the other disciple went out, and they went toward the tomb. 20.4. They both ran together. The other disciple outran Peter, and came to the tomb first. 20.5. Stooping and looking in, he saw the linen cloths lying, yet he didn't enter in. 20.6. Then Simon Peter came, following him, and entered into the tomb. He saw the linen cloths lying 20.7. and the cloth that had been on his head, not lying with the linen cloths, but rolled up in a place by itself. 20.8. So then the other disciple who came first to the tomb also entered in, and he saw and believed. 20.22. When he had said this, he breathed on them, and said to them, "Receive the Holy Spirit! 20.23. Whoever's sins you forgive, they are forgiven them. Whoever's sins you retain, they have been retained. 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.
30. New Testament, Luke, 1.5-1.17, 4.1, 4.18-4.21, 4.33-4.35, 4.41, 7.11-7.17, 8.25, 8.28, 8.51, 9.6, 9.28, 9.31, 10.1, 10.19-10.20, 10.25-10.37, 11.14, 12.22, 15.29, 17.6, 17.11-17.19, 22.8 (1st cent. CE - 1st cent. CE)

1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.7. But they had no child, because Elizabeth was barren, and they both were well advanced in years. 1.8. Now it happened, while he executed the priest's office before God in the order of his division 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.10. The whole multitude of the people were praying outside at the hour of incense. 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.12. Zacharias was troubled when he saw him, and fear fell upon him. 1.13. But the angel said to him, "Don't be afraid, Zacharias, because your request has been heard, and your wife, Elizabeth, will bear you a son, and you shall call his name John. 1.14. You will have joy and gladness; and many will rejoice at his birth. 1.15. For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother's womb. 1.16. He will turn many of the children of Israel to the Lord, their God. 1.17. He will go before him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God! 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don't cry. 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise! 7.15. He who was dead sat up, and began to speak. And he gave him to his mother. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 7.17. This report went out concerning him in the whole of Judea, and in all the surrounding region. 8.25. He said to them, "Where is your faith?" Being afraid they marveled, saying one to another, "Who is this, then, that he commands even the winds and the water, and they obey him? 8.28. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don't torment me! 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. 9.6. They departed, and went throughout the villages, preaching the gospel, and healing everywhere. 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 10.1. Now after these things, the Lord also appointed seventy others, and sent them two by two before his face into every city and place, where he was about to come. 10.19. Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. 10.20. Nevertheless, don't rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life? 10.26. He said to him, "What is written in the law? How do you read it? 10.27. He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself. 10.28. He said to him, "You have answered correctly. Do this, and you will live. 10.29. But he, desiring to justify himself, asked Jesus, "Who is my neighbor? 10.30. Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33. But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion 10.34. came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. 10.35. On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' 10.36. Now which of these three do you think seemed to be a neighbor to him who fell among the robbers? 10.37. He said, "He who showed mercy on him."Then Jesus said to him, "Go and do likewise. 11.14. He was casting out a demon, and it was mute. It happened, when the demon had gone out, the mute man spoke; and the multitudes marveled. 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. 15.29. But he answered his father, 'Behold, these many years I have served you, and I never disobeyed a commandment of yours, but you never gave me a goat, that I might celebrate with my friends. 17.6. The Lord said, "If you had faith like a grain of mustard seed, you would tell this sycamore tree, 'Be uprooted, and be planted in the sea,' and it would obey you. 17.11. It happened as he was on his way to Jerusalem, that he was passing along the borders of Samaria and Galilee. 17.12. As he entered into a certain village, ten men who were lepers met him, who stood at a distance. 17.13. They lifted up their voices, saying, "Jesus, Master, have mercy on us! 17.14. When he saw them, he said to them, "Go and show yourselves to the priests." It happened that as they went, they were cleansed. 17.15. One of them, when he saw that he was healed, turned back, glorifying God with a loud voice. 17.16. He fell on his face at Jesus' feet, giving him thanks; and he was a Samaritan. 17.17. Jesus answered, "Weren't the ten cleansed? But where are the nine? 17.18. Were there none found who returned to give glory to God, except this stranger? 17.19. Then he said to him, "Get up, and go your way. Your faith has healed you. 22.8. He sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat.
31. New Testament, Mark, 1.12, 1.15-1.20, 3.16-3.17, 4.40, 5.37, 6.6-6.7, 9.2, 11.22-11.23, 13.3, 16.14-16.18 (1st cent. CE - 1st cent. CE)

1.12. Immediately the Spirit drove him out into the wilderness. 1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel. 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. 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; 4.40. He said to them, "Why are you so afraid? How is it that you have no faith? 5.37. He allowed no one to follow him, except Peter, James, and John the brother of James. 6.6. He marveled because of their unbelief. He went around the villages teaching. 6.7. He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. 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. 11.22. Jesus answering said to them, "Have faith in God. 11.23. For most assuredly I tell you, whoever may tell this mountain, 'Be taken up and cast into the sea,' and doesn't doubt in his heart, but believes that what he says is happening; he shall have whatever he says. 13.3. As he sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately 16.14. Afterward he was revealed to the eleven themselves as they sat at the table, and he rebuked them for their unbelief and hardness of heart, because they didn't believe those who had seen him after he had risen. 16.15. He said to them, "Go into all the world, and preach the gospel to the whole creation. 16.16. He who believes and is baptized will be saved; but he who disbelieves will be condemned. 16.17. These signs will accompany those who believe: in my name they will cast out demons; they will speak with new languages; 16.18. they will take up serpents; and if they drink any deadly thing, it will in no way hurt them; they will lay hands on the sick, and they will recover.
32. New Testament, Matthew, 1.20, 3.2, 4.1, 4.17, 8.26, 10.1, 10.10, 10.20, 12.22-12.33, 12.35, 13.58, 16.1-16.4, 16.6, 16.8-16.9, 16.11-16.12, 16.19, 17.1, 17.20, 18.18, 21.21-21.22, 27.3-27.10 (1st cent. CE - 1st cent. CE)

1.20. But when he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, don't be afraid to take to yourself Mary, your wife, for that which is conceived in her is of the Holy Spirit. 3.2. Repent, for the Kingdom of Heaven is at hand! 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.17. From that time, Jesus began to preach, and to say, "Repent! For the Kingdom of Heaven is at hand. 8.26. He said to them, "Why are you fearful, oh you of little faith?" Then he got up, rebuked the wind and the sea, and there was a great calm. 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 10.10. Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food. 10.20. For it is not you who speak, but the Spirit of your Father who speaks in you. 12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.23. All the multitudes were amazed, and said, "Can this be the son of David? 12.24. But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons. 12.25. Knowing their thoughts, Jesus said to them, "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand. 12.26. If Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 12.27. If I by Beelzebul cast out demons, by whom do your sons cast them out? Therefore they will be your judges. 12.28. But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you. 12.29. Or how can one enter into the house of the strong man, and plunder his goods, unless he first bind the strong man? Then he will plunder his house. 12.30. He who is not with me is against me, and he who doesn't gather with me, scatters. 12.31. Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. 12.32. Whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this world, nor in that which is to come. 12.33. Either make the tree good, and its fruit good, or make the tree corrupt, and its fruit corrupt; for the tree is known by its fruit. 12.35. The good man out of his good treasure brings out good things, and the evil man out of his evil treasure brings out evil things. 13.58. He didn't do many mighty works there because of their unbelief. 16.1. The Pharisees and Sadducees came, and testing him, asked him to show them a sign from heaven. 16.2. But he answered them, "When it is evening, you say, 'It will be fair weather, for the sky is red.' 16.3. In the morning, 'It will be foul weather today, for the sky is red and threatening.' Hypocrites! You know how to discern the appearance of the sky, but you can't discern the signs of the times! 16.4. An evil and adulterous generation seeks after a sign, and there will be no sign given to it, except the sign of the prophet Jonah."He left them, and departed. 16.6. Jesus said to them, "Take heed and beware of the yeast of the Pharisees and Sadducees. 16.8. Jesus, perceiving it, said, "Why do you reason among yourselves, you of little faith, 'because you have brought no bread?' 16.9. Don't you yet perceive, neither remember the five loaves for the five thousand, and how many baskets you took up? 16.11. How is it that you don't perceive that I didn't speak to you concerning bread? But beware of the yeast of the Pharisees and Sadducees. 16.12. Then they understood that he didn't tell them to beware of the yeast of bread, but of the teaching of the Pharisees and Sadducees. 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven. 17.1. After six days, Jesus took with him Peter, James, and John his brother, and brought them up into a high mountain by themselves. 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 18.18. Most assuredly I tell you, whatever things you will bind on earth will be bound in heaven, and whatever things you will loose on earth will be loosed in heaven. 21.21. Jesus answered them, "Most assuredly I tell you, if you have faith, and don't doubt, you will not only do what is done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done. 21.22. All things, whatever you ask in prayer, believing, you will receive. 27.3. Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders 27.4. saying, "I have sinned in that I betrayed innocent blood."But they said, "What is that to us? You see to it. 27.5. He threw down the pieces of silver in the sanctuary, and departed. He went away and hanged himself. 27.6. The chief priests took the pieces of silver, and said, "It's not lawful to put them into the treasury, since it is the price of blood. 27.7. They took counsel, and bought the potter's field with them, to bury strangers in. 27.8. Therefore that field was called "The Field of Blood" to this day. 27.9. Then that which was spoken through Jeremiah the prophet was fulfilled, saying, "They took the thirty pieces of silver, The price of him upon whom a price had been set, Whom some of the children of Israel priced 27.10. And they gave them for the potter's field, As the Lord commanded me.
33. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE)

34. Anon., Acts of Peter, 32 (2nd cent. CE - 3rd cent. CE)

35. Clement of Alexandria, Miscellanies, 6.3 (2nd cent. CE - 3rd cent. CE)

36. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE)

1.23. But Hesiod the poet asserts himself also that he thus heard from the Muses concerning nature, and that the Muses are the daughters of Jupiter. For when for nine nights and days together, Jupiter, through excess of passion, had uninterruptedly lain with Mnemosyne, that Mnemosyne conceived in one womb those nine Muses, becoming pregt with one during each night. Having then summoned the nine Muses from Pieria, that is, Olympus, he exhorted them to undergo instruction:- How first both gods and earth were made, And rivers, and boundless deep, and ocean's surge, And glittering stars, and spacious heaven above; How they grasped the crown and shared the glory, And how at first they held the many-valed Olympus. These (truths), you Muses, tell me of, says he, From first, and next which of them first arose. Chaos, no doubt, the very first, arose; but next Wide-stretching Earth, ever the throne secure of all Immortals, who hold the peaks of white Olympus; And breezy Tartarus in wide earth's recess; And Love, who is most beauteous of the gods immortal, Chasing care away from all the gods and men, Quells in breasts the mind and counsel sage. But Erebus from Chaos and gloomy Night arose; And, in turn, from Night both Air and Day were born; But primal Earth, equal to self in truth begot The stormy sky to veil it round on every side, Ever to be for happy gods a throne secure. And forth she brought the towering hills, the pleasant haunts of nymphs who dwell throughout the woody heights. And also barren Sea begot the surge-tossed Flood, apart from luscious Love; but next Embracing Heaven, she Ocean bred with eddies deep, And Caeus, and Crius, and Hyperian, and Iapetus, And Thia, and Rhea, and Themis, and Mnemosyne, And gold-crowned Phoebe, and comely Tethys. But after these was born last fittest for bearing arms" (for service, as we say).}-- the wiley Cronus, Fiercest of sons; but he abhorred his blooming sire, And in turn the Cyclops bred, who owned a savage breast. And all the rest of the giants from Cronus, Hesiod enumerates, and somewhere afterwards that Jupiter was born of Rhea. All these, then, made the foregoing statements in their doctrine regarding both the nature and generation of the universe. But all, sinking below what is divine, busied themselves concerning the substance of existing things, being astonished at the magnitude of creation, and supposing that it constituted the Deity, each speculator selecting in preference a different portion of the world; failing, however, to discern the God and maker of these. The opinions, therefore, of those who have attempted to frame systems of philosophy among the Greeks, I consider that we have sufficiently explained; and from these the heretics, taking occasion, have endeavoured to establish the tenets that will be after a short time declared. It seems, however, expedient, that first explaining the mystical rites and whatever imaginary doctrines some have laboriously framed concerning the stars, or magnitudes, to declare these; for heretics likewise, taking occasion from them, are considered by the multitude to utter prodigies. Next in order we shall elucidate the feeble opinions advanced by these. Books 2 and 3 are wanting.
37. Justin, First Apology, 26.2-26.5 (2nd cent. CE - 2nd cent. CE)

26. And, thirdly, because after Christ's ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honours. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius C sar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honoured by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome: - Simoni Deo Sancto, To Simon the holy God. And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. And a man, Meder, also a Samaritan, of the town Capparet a, a disciple of Simon, and inspired by devils, we know to have deceived many while he was in Antioch by his magical art. He persuaded those who adhered to him that they should never die, and even now there are some living who hold this opinion of his. And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works. All who take their opinions from these men, are, as we before said, called Christians; just as also those who do not agree with the philosophers in their doctrines, have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds - the upsetting of the lamp, and promiscuous intercourse, and eating human flesh - we know not; but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions. But I have a treatise against all the heresies that have existed already composed, which, if you wish to read it, I will give you.
38. Lucian, The Lover of Lies, 16-17, 15 (2nd cent. CE - 2nd cent. CE)

39. Palestinian Talmud, Taanit, 2.1 (2nd cent. CE - 5th cent. CE)

40. Tertullian, Prescription Against Heretics, 34, 1 (2nd cent. CE - 3rd cent. CE)

41. Cyprian, Letters, 74.11 (3rd cent. CE - 3rd cent. CE)

42. Cyprian, Letters, 74.11 (3rd cent. CE - 3rd cent. CE)

43. Cyprian, Letters, 74.11 (3rd cent. CE - 3rd cent. CE)

44. Cyprian, Letters, 74.11 (3rd cent. CE - 3rd cent. CE)

45. Origen, Commentary On Matthew, 10.11 (3rd cent. CE - 3rd cent. CE)

10.11. Again the kingdom of heaven is like a net that was cast into the sea. Matthew 13:47 As in the case of images and statues, the likenesses are not likenesses in every respect of those things in relation to which they are made; but, for example, the image painted with wax on the plane surface of wood has the likeness of the surface along with the color, but does not further preserve the hollows and prominences, but only their outward appearance; and in the moulding of statues an endeavour is made to preserve the likeness in respect of the hollows and the prominences, but not in respect of the color; and, if the cast be formed of wax, it endeavours to preserve both, I mean both the color and also the hollows and the prominences, but is not indeed an image of the things in the respect of depth; so conceive with me also that, in the case of the similitudes in the Gospel, when the kingdom of heaven is likened unto anything, the comparison does not extend to all the features of that to which the kingdom is compared, but only to those features which are required by the argument in hand. And here, accordingly, the kingdom of heaven is like a net that was cast into the sea, not (as supposed by some, who represent that by this word the different natures of those who have come into the net, to-wit, the evil and the righteous, are treated of), as if it is to be thought that, because of the phrase which gathered of every kind, there are many different natures of the righteous and likewise also of the evil; for to such an interpretation all the Scriptures are opposed, which emphasise the freedom of the will, and censure those who sin and approve those who do right; or otherwise blame could not rightly attach to those of the kinds that were such by nature, nor praise to those of a better kind. For the reason why fishes are good or bad lies not in the souls of the fishes, but is based on that which the Word said with knowledge, Let the waters bring forth creeping things with living souls, Genesis 1:20 when, also, God made great sea-monsters and every soul of creeping creatures which the waters brought forth according to their kinds. Genesis 1:21 There, accordingly, The waters brought forth every soul of creeping animals according to their kinds, the cause not being in it; but here we are responsible for our being good kinds and worthy of what are called vessels, or bad and worthy of being cast outside. For it is not the nature in us which is the cause of the evil, but it is the voluntary choice which works evil; and so our nature is not the cause of righteousness, as if it were incapable of admitting unrighteousness, but it is the principle which we have admitted that makes men righteous; for also you never see the kinds of things in the water changing from the bad kinds of fishes into the good, or from the better kind to the worse; but you can always behold the righteous or evil among men either coming from wickedness to virtue, or returning from progress towards virtue to the flood of wickedness. Wherefore also in Ezekiel, concerning the man who turns away from unrighteousness to the keeping of the divine commandments, it is thus written: But if the wicked man turn away from all his wickednesses which he has done, etc., down to the words, that he turn from his wicked way and live; Ezekiel 18:20-23 but concerning the man who returns from the advance towards virtue unto the flood of wickedness it is said, But in the case of the righteous man turning away from his righteousness and committing iniquity, etc., down to the words, in his sins which he has sinned in them shall he die. Ezekiel 18:24 Let those who, from the parable of the drag-net, introduce the doctrine of different natures, tell us in regard to the wicked man who afterwards turned aside from all the wickednesses which he committed and keeps all the commandments of God, and does that which is righteous and merciful, of what nature was he when he was wicked? Clearly not of a nature to be praised. If verily of a nature to be censured, of what kind of nature can he reasonably be described, when he turns away from all his sins which he did? For if he were of the bad class of natures, because of his former deeds, how did he change to that which was better? Or if because of his subsequent deeds you would say that he was of the good class, how being good by nature did he become wicked? And you will also meet with a like dilemma in regard to the righteous man turning away from his righteousness and committing unrighteousness in all manner of sins. For before he turned away from righteousness, being occupied with righteous deeds he was not of a bad nature, for a bad nature could not be in righteousness, since a bad tree - that is wickedness- cannot produce good fruits - the fruits that spring from virtue. Again, on the other hand, if he had been of a good and unchangeable nature he would not have turned away from the good after being called righteous, so as to commit unrighteousness in all his sins which he committed.
46. Origen, On First Principles, 3.1.8, 3.1.23 (3rd cent. CE - 3rd cent. CE)

3.1.8. Let us begin, then, with those words which were spoken to Pharaoh, who is said to have been hardened by God, in order that he might not let the people go; and, along with his case, the language of the apostle also will be considered, where he says, Therefore He has mercy on whom He will, and whom He will He hardens. For it is on these passages chiefly that the heretics rely, asserting that salvation is not in our own power, but that souls are of such a nature as must by all means be either lost or saved; and that in no way can a soul which is of an evil nature become good, or one which is of a virtuous nature be made bad. And hence they maintain that Pharaoh, too, being of a ruined nature, was on that account hardened by God, who hardens those that are of an earthly nature, but has compassion on those who are of a spiritual nature. Let us see, then, what is the meaning of their assertion; and let us, in the first place, request them to tell us whether they maintain that the soul of Pharaoh was of an earthly nature, such as they term lost. They will undoubtedly answer that it was of an earthly nature. If so, then to believe God, or to obey Him, when his nature opposed his so doing, was an impossibility. And if this were his condition by nature, what further need was there for his heart to be hardened, and this not once, but several times, unless indeed because it was possible for him to yield to persuasion? Nor could any one be said to be hardened by another, save him who of himself was not obdurate. And if he were not obdurate of himself, it follows that neither was he of an earthly nature, but such an one as might give way when overpowered by signs and wonders. But he was necessary for God's purpose, in order that, for the saving of the multitude, He might manifest in him His power by his offering resistance to numerous miracles, and struggling against the will of God, and his heart being by this means said to be hardened. Such are our answers, in the first place, to these persons; and by these their assertion may be overturned, according to which they think that Pharaoh was destroyed in consequence of his evil nature. And with regard to the language of the Apostle Paul, we must answer them in a similar way. For who are they whom God hardens, according to your view? Those, namely, whom you term of a ruined nature, and who, I am to suppose, would have done something else had they not been hardened. If, indeed, they come to destruction in consequence of being hardened, they no longer perish naturally, but in virtue of what befalls them. Then, in the next place, upon whom does God show mercy? On those, namely, who are to be saved. And in what respect do those persons stand in need of a second compassion, who are to be saved once by their nature, and so come naturally to blessedness, except that it is shown even from their case, that, because it was possible for them to perish, they therefore obtain mercy, that so they may not perish, but come to salvation, and possess the kingdom of the good. And let this be our answer to those who devise and invent the fable of good or bad natures, i.e., of earthly or spiritual souls, in consequence of which, as they say, each one is either saved or lost. 3.1.8. Let us begin, then, with what is said about Pharaoh— that he was hardened by God, that he might not send away the people; along with which will be examined also the statement of the apostle, Therefore has He mercy on whom He will have mercy, and whom He will He hardens. And certain of those who hold different opinions misuse these passages, themselves also almost destroying free-will by introducing ruined natures incapable of salvation, and others saved which it is impossible can be lost; and Pharaoh, they say, as being of a ruined nature, is therefore hardened by God, who has mercy upon the spiritual, but hardens the earthly. Let us see now what they mean. For we shall ask them if Pharaoh was of an earthy nature; and when they answer, we shall say that he who is of an earthy nature is altogether disobedient to God: but if disobedient, what need is there of his heart being hardened, and that not once, but frequently? Unless perhaps, since it was possible for him to obey (in which case he would certainly have obeyed, as not being earthy, when hard pressed by the signs and wonders), God needs him to be disobedient to a greater degree, in order that He may manifest His mighty deeds for the salvation of the multitude, and therefore hardens his heart. This will be our answer to them in the first place, in order to overturn their supposition that Pharaoh was of a ruined nature. And the same reply must be given to them with respect to the statement of the apostle. For whom does God harden? Those who perish, as if they would obey unless they were hardened, or manifestly those who would be saved because they are not of a ruined nature. And on whom has He mercy? Is it on those who are to be saved? And how is there need of a second mercy for those who have been prepared once for salvation, and who will by all means become blessed on account of their nature? Unless perhaps, since they are capable of incurring destruction, if they did not receive mercy, they will obtain mercy, in order that they may not incur that destruction of which they are capable, but may be in the condition of those who are saved. And this is our answer to such persons.
47. Papyri, Papyri Graecae Magicae, 4.785-4.789 (3rd cent. CE - 4th cent. CE)

48. Pseudo-Cyprian, Ad Novatianum, 2 (3rd cent. CE - 3rd cent. CE)

49. Augustine, Reply To Faustus, 12.20 (4th cent. CE - 5th cent. CE)

50. Augustine, De Baptismo Contra Donatistas, 5.28.39 (4th cent. CE - 5th cent. CE)

51. Augustine, Enarrationes In Psalmos, 39.1, 102.16 (4th cent. CE - 5th cent. CE)

52. Jerome, Adversus Jovinianum, 2.1 (5th cent. CE - 5th cent. CE)

53. Sidonius Apollinaris, Letters, 1.2, 1.7, 5.17, 7.9 (5th cent. CE - 5th cent. CE)

54. Anon., 4 Baruch, 7.25-7.26

7.25. For you have been found righteous before God, and he did not let you come here, lest you see the affliction which has come upon the people at the hands of the Babylonians. 7.26. For it is like a father with an only son, who is given over for punishment; and those who see his father and console him cover his face, lest he see how his son is being punished, and be even more ravaged by grief.
55. Epigraphy, Lsam, 72, 59

56. Epigraphy, Lscg, 55

57. Vergil, Eclogues, 8



Subjects of this text:

subject book bibliographic info
2 baruch Allison (2018), 4 Baruch, 31
aaron Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 14
abimelech/ebed-melech Allison (2018), 4 Baruch, 390
academy Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 160
acts,divine names in Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 241
acts,western text Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 241
acts Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
acts and anti-judaism Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 67
acts of peter,peter vs simon magus Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 208
acts of peter Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 287
acts of the apostles,aeneas,healing of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16, 21
acts of the apostles,baptismal content of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21, 23
alexander romance Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 8
allegorical dream Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 14
ambrose,on raven Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 78, 79, 80, 88
amenophis (pharaoh) Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 8
amenophis (seer) Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 8
ananias and sapphira Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 287
andrew Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
angels Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 14
anointing Levison (2009), Filled with the Spirit, 267
antichrist,heresiological theme Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 148
antioch Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 67
apocryphal acts,magic Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 208
apocryphal acts,theatre Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 208
apollonius of tyana Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 8, 64
apologetic,magic Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 773
apologists Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 160
apostle Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 773
apostles,jesus Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 8
aristotle,on eagle,ark,baptismal significance of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91
aristotle,on eagle,ascension,baptismal interpretation of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21
arvandus Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 152; Hitch (2017), Animal sacrifice in the ancient Greek world, 152
asceticism Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 431
athens Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 773
atoms Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 160
augustine,influence on arator Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 76, 81, 82, 85, 86, 87, 90, 91
augustine,on ark and baptism Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 76, 82, 83, 84, 85, 89
augustine,on raven Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 76, 77, 79, 80, 81, 82, 86, 87, 89
augustine,on simon magus Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 76, 85, 86, 87
auxanius Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 152; Hitch (2017), Animal sacrifice in the ancient Greek world, 152
avitus,on raven Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 78, 80
baptism(al) Karfíková (2012), Grace and the Will According to Augustine, 138
baptism,acts of apostles Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556
baptism,filial identity Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556
baptism,holy spirits role Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556
baptism,lukan understanding Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556
baptism,luke-acts,inconsistencies Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556
baptism,of cornelius Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 23, 27
baptism,of ethiopian eunuch Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16, 21, 23, 27
baptism,of five thousand Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21
baptism,of johns disciples Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 23
baptism,of lydia Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 23
baptism,of paul Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21, 23
baptism,of pauls jailer Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16, 23, 27
baptism,of simon magus Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16, 21, 23, 27, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91
baptism,of three thousand at pentecost Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21, 23, 27
baptism,offered to jews Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21
baptism,paul Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556
baptismal significance,of ark Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91
baptismal significance,of ascension Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21
baptismal significance,of healing of aeneas Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16, 21
baptismal significance,of numbers in acts Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21
baptismal significance,of peters mission as fisherman Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21
baptismal significance,of raising of eutychus Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16
baptismal significance,of raising of tabitha Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21
baptismal significance,of sauls basket at damascus Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21, 23
baraita,babylonian Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 52
basilides Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 10
beelzebub Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 50
beloved disciple Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
bible Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 160
bind/binding Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 109
birth Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 54
bishop Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 160
blood Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 54
bread Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 54
campus martius Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 287
carpocrates Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 10
causes of corruption,lexical ambiguity Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 241
christianity,early redistributive economy Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 215
christianity,royal priesthood theme Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 215
christians,claim to be true israel Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 213
church Karfíková (2012), Grace and the Will According to Augustine, 113, 138
clement of rome Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 148
community Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 54
compassion,pity Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 160
controversy,allusions Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 152; Hitch (2017), Animal sacrifice in the ancient Greek world, 152
conversion,narrative Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 431
conversion Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 773
cornelius Levison (2009), Filled with the Spirit, 267
covenant Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 54
creator Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 54
cross Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 54
crucifixion Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
d/demonisation Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 109
death Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
death penalty Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 14
deliver/deliverance Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 109
delphi Levison (2009), Filled with the Spirit, 267, 347, 368
demon Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 52
demons Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 160
determinism/fate Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 431
diakonia as ministry Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
didache Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 148
disciple Levison (2009), Filled with the Spirit, 267, 368
divine man Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 213
donatists Karfíková (2012), Grace and the Will According to Augustine, 138
dreams Levison (2009), Filled with the Spirit, 267, 347, 368
dynamis Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 8
earth Levison (2009), Filled with the Spirit, 368
egypt Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 64
elijah-elisha typology Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324
encheirizein Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 297
encounter Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 54
end of the world Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 160
ennoia Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
entrustedness,in scriptures Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 297
entrustedness,of christians Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 297
entrustedness,with responsibility Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 297
ephesus Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 773
epicureanism,epicureans Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 160
eusebius Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 10
evil Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 307, 308
exorcism Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 773
exorcisms/exorcise/exorcists/exorcistic Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 109
ezekiel Levison (2009), Filled with the Spirit, 267
faith,fides Karfíková (2012), Grace and the Will According to Augustine, 113, 138
faith Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 14
feast days,peter and paul (29 june) Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 287
ferguson,e. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556
freedwomen,power of patron over Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 215
gabe,vermittlung Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 567
games Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 152; Hitch (2017), Animal sacrifice in the ancient Greek world, 152
gender bias Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
gift of the spirit Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 306, 307, 308
gnostic/gnosticism Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 431
gnosticism,as sophistical Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 148
gnosticism,gnostic Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 160
gnosticism,nature of Esler (2000), The Early Christian World, 907
gnosticism,origins Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 62
gnosticism,problems of early meanings of Esler (2000), The Early Christian World, 907
god,act/activity,mighty/ powerful of Levison (2009), Filled with the Spirit, 347
god,and adam Levison (2009), Filled with the Spirit, 267
god,authority of Levison (2009), Filled with the Spirit, 267
god,breath/inbreathing Levison (2009), Filled with the Spirit, 267
god,foretelling of Levison (2009), Filled with the Spirit, 347
god,gift of Levison (2009), Filled with the Spirit, 267
god,prayer to Levison (2009), Filled with the Spirit, 347
god,sending of/by Levison (2009), Filled with the Spirit, 267
god,vengeance of Levison (2009), Filled with the Spirit, 267
god,will of Levison (2009), Filled with the Spirit, 267
gospel/gospels Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 431
gospel of thomas Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 62
grace Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 297, 306, 307, 308
gratis Karfíková (2012), Grace and the Will According to Augustine, 113
greek syntax,anarthrous nouns Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 241
greek vocables and phrases,θεός Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 241
greek vocables and phrases,κύριος Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 241
greek vocables and phrases,ἰησούς Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 241
groom Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
heal/healers/healings Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 109
heart Levison (2009), Filled with the Spirit, 347
hell Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 160
heresy,alterity/otherness/exteriority of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 148
heresy,condemnation of novelty Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 10
heresy,definition of Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 10
heresy,exclusion of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 148
heresy,novelty of Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 10
holy spirit,cornelius Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
holy spirit,lukan conception Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
holy spirit,samaritans Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
holy spirit Karfíková (2012), Grace and the Will According to Augustine, 138
hope Levison (2009), Filled with the Spirit, 267; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 297, 307, 308
human/humankind Levison (2009), Filled with the Spirit, 267
identity construction,along violent jew/merciful christian binary Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 67
illness Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 109
incantations Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 109
incarnation Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 54
inspiration Levison (2009), Filled with the Spirit, 267, 347, 368
irenaeus,heresiological use of simplicity Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 148
irenaeus,on heresy and sophism Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 148
irenaeus Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 10
isis,and marriage,goddess of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 50
isis,cruel punishments of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 50
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
jeremiah Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 14
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 Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 160
jesus,and royal priesthood narrative Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 215
jesus,see also christ Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
jesus,teaching on divorce Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 215
jesus christ,in the fourth gospel Levison (2009), Filled with the Spirit, 267, 368
jesus christ Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 64
jew/jewish,diaspora Levison (2009), Filled with the Spirit, 347
jew/jewish,greco- roman Levison (2009), Filled with the Spirit, 347
jew/jewish,literature/ authors Levison (2009), Filled with the Spirit, 267, 347, 368
jew/jewish,scripture Levison (2009), Filled with the Spirit, 267
jewish-samaritan relations,purity factions Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 215
jews,jewish Karfíková (2012), Grace and the Will According to Augustine, 138
job Karfíková (2012), Grace and the Will According to Augustine, 113
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,fourth gospel Levison (2009), Filled with the Spirit, 267, 368
john the baptist Karfíková (2012), Grace and the Will According to Augustine, 138
joseph Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 8
josephus,flavius ( jewish historian) Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 8
judaism,and the jesus movement in jerusalem Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 215
judaism Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 773
judas,death of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324
just Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 54
justin martyr Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 213
kingdom and kingship' "151.0_267.0@law,god's" Levison (2009), Filled with the Spirit, 368
knowledge Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 14
law,god's" "151.0_347.0@law,god's" Levison (2009), Filled with the Spirit, 368
law Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 54
law ,of moses Karfíková (2012), Grace and the Will According to Augustine, 138
lecanomancy Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 8
liber pontificalis,lydia,baptism of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 23
life,of virtue Levison (2009), Filled with the Spirit, 267
literature Levison (2009), Filled with the Spirit, 267, 347, 368
love,concept Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
love Karfíková (2012), Grace and the Will According to Augustine, 113, 138; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 297
loyalty Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 306
luke-acts,martha in Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
luke-acts,pneumatology,incoherence Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
lukes hermeneutic,brodie,t.l. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324
lukes hermeneutic,elijah-elisha typology Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324
macarismos Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 50
magic,kinds of Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 8
magic Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 773; Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 52; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 160
maier,johann Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 213
manes Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 8
martha contrasted with mary,diakonia of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
martha contrasted with mary Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
martha lazarus),lukan portrait of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
martyrdom and ascension of isaiah,matthew,gospel of Allison (2018), 4 Baruch, 31
mary Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 54
matthew Levison (2009), Filled with the Spirit, 368
matthias,selection as apostle Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324
medicines/medical Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 109
messiah Levison (2009), Filled with the Spirit, 368
miracle-healing Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 160
miracles/miraculous/miracle-workers Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 221
missale gothicum Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 287
mission Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196
missionary Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 773
moses Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 8; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 14
nag hammadi texts Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 8
nature,spiritual Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 431
nectanebos (pharaoh and magus) Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 8
new testament Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 50
obedience Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 297, 307, 308
obedience and disobedience Allison (2018), 4 Baruch, 31
opinion Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 431
orthodoxy,orthodox Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 160
paratithenai Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 297
paul,baptism of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21, 23
paul,baptismal theology Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556
paul,interpretation of basket at damascus Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21, 23
paul,jailers baptism Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16, 23, 27
paul/pauline Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 221
paul Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 773; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
paul (saul) Levison (2009), Filled with the Spirit, 267, 368
pelagius,heretic,on raven Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 78, 80
pelagius,pope,pentecost,baptismal significance of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21, 23, 27
penner,todd Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 67
persecutors,persecution Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 160
peter,apostle Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
peter,defends gentile baptism Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 23
peter,mission as fisherman Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21
peter Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196; Levison (2009), Filled with the Spirit, 347, 368; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 221; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 54
peter (apostle),crucifixion Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 287
peter (apostle),martyrdom Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 287
philip Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 14; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 54
philip the evangelist Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 64
philo of alexandria,on raven Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 77, 78, 79
philosopher,philosophical Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 14
philosophers Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 160
philosophy Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 773
photis,snares of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 50
pistis,as gift of the spirit Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 308
plutarch Levison (2009), Filled with the Spirit, 347
pneumatology,early christian Levison (2009), Filled with the Spirit, 267
pneumatology,lukan Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
poetry,poets Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 160
post-70 setting of 4 baruch Allison (2018), 4 Baruch, 31
power,consequence of pistis Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 306, 307, 308
power Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 54
praemium Karfíková (2012), Grace and the Will According to Augustine, 113
prayer Levison (2009), Filled with the Spirit, 347; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 773
predestination Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 431
priest Levison (2009), Filled with the Spirit, 347
prophet Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 14
prophets Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 54
prosper of aquitaine,on raven Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 87
prudentius,on raven Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 80, 90
pseudo-cyprian,on raven Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 79